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1. “When a discrete awareness arises and passes away with respect to each mental image, sound, etc., should it be characterized as mindfulness (saṅkhāric aggregate) or consciousness (viññāṇa aggregate)? Are the mental images, sounds, etc. characterized as mind object consciousness, sound consciousness, etc.? What about when consciousness arises and passes away in turn by itself?” [Mindfulness] [Consciousness] [Aggregates] [Sense bases] // [Proliferation]
Quote: “Knowing and letting go.” — Ajahn Chah. [Ajahn Chah] [Relinquishment]
Simile from Ajahn Chah: Investigating Dependent Origination is like falling out of a tree. You don’t have to count every branch as you’re going down. You just have to know that when you hit the bottom it’s going to hurt. [Dependent origination] [Suffering]
2. “It seems that having some Western psychological understanding or undergoing therapy can be helpful to a Buddhist practitioner. What are the dangers, drawbacks associated with integrating these different ways of working with the mind?” [Western psychology] [Benefit/gratification] [Drawbacks] // [Cause of Suffering] [Cessation of Suffering]
3. “When there is no movement in the mind, I think you referred to this as a cessation of dukkha. However, spaciousness is impermanent. Is it thus not dukkha also?” [Tranquility] [Cessation of Suffering] [Spaciousness] [Impermanence] [Suffering] // [Feeling] [Characteristics of existence]
4. “Can you speak to the relation between anattā and metta? While doing contemplation of the sense bases, the heart seems to strongly respond to offering metta in the space where there is no I or other.” [Not-self] [Goodwill] [Sense bases] [Non-identification]
Quote: “Once we get out of the way, something rather beautiful happens.” [Beauty]
5. “Is sati a saṅkhāra-khanda and thus part of the Five Khandhas? Where does it originate?” [Mindfulness] [Volitional formations] [Aggregates] [Conditionality] // [Volition]
6. “What did the Buddha mean by delighting in seclusion? Was he not a people person?” [Seclusion] [Community] // [Arahant] [Leadership]
Suttas: SN 45.11-12; SN 54.9; SN 54.11: The Buddha goes on retreat. [Buddha/Biography] [Meditation retreats]
7. “Ajahn Brahm says, ‘Stillness is bliss.’ All I feel is a peaceful calm. What gives?” [Ajahn Brahmavaṃso] [Tranquility] [Happiness]
8. “Do you make a distinction between desire and clinging as the cause of dukkha? Clinging seems more manageable to me. Taṇhā will happen, will arise, but how I relate to this push and pull can maybe change with practice.” [Craving] [Clinging] [Cause of Suffering] // [Meditation retreats] [Relinquishment]
9. “The best thing is not claiming ownership over that insight. ... Pay attention to the feeling of it.” [Ajahn Pasanno] [Meditation] [Dhamma] [Similes] // [Recollection] [Learning] [Buddha] [Teachers] [Liberation]
10. “There are so many ways to focus the Dhamma lens. Do you recommend a systematic approach, that is, for this time, I will view experience through the Three Characteristics, Four Noble Truths, or what have you? Or better to just let the mind see what arises?” [Dhamma] [Recollection] // [Determination]
11. “Is there spirituality in Buddhism, or are we sense-machines?” [Nature of mind] [Atheism/agnosticism] // [Unconditioned] [Cause of Suffering]
12. “What is passed on during reincarnation?” [Rebirth] // [Etymology] [Kamma] [Habits]
13. “Is there any sense that suffering and great joy go hand-in-hand? That is, love of kids, husband, wife, etc.?” [Suffering] [Happiness] [Clinging] [Family]
14. “There is a well-known vipassanā teacher whose interpretation of the teachings are such that one does indeed burn off or slough off past kamma if it arises in the presence of awareness and equanimity, leading to a purification of the mind. Any thoughts on how this interpretation could arise from the teachings or commentaries?” [Kamma] [Mindfulness] [Equanimity] // [Hinduism]
16. “Can you recommend a beginning Pāli vocabulary book?” Answered by Bhante Suddhāso and Ajahn Pasanno. [Pāli] [Dhamma books] // [Sutta] [Ajahn Pasanno]
Reference: Pali Buddhist Texts: An Introductory Reader and Grammar by Rune Johansson (commercial).
17. “If Ajahn Chah were to appear here tonight, what are a couple of questions you would ask him?” [Ajahn Chah] [Ajahn Pasanno] [Questions] // [Nature of the cosmos] [Concentration]
Recollections of talking with Ajahn Chah. [Clinging] [Relinquishment]
Story: Ajahn Chah describes the details of a spirit living at Wat Pah Pong to a long-term disciple who asked about it. [Ghost] [Wat Pah Pong]
Story: Right after that, a group of visitors ask if devas and ghosts really exist. [Deva] [Direct experience]
Story: Ajahn Chah responds to his teacher’s inquiry about developing astral travel. [Ajahn Kinaree] [Psychic powers ]
18. “If there is no self in the created or the uncreated (Amaravati Chanting Book, p. 13), what gets reborn? I feel myself as not my body as I am walking. I don’t know how to know that experience and let go.” [Not-self] [Rebirth] [Mindfulness] [Relinquishment] // [Kamma] [Impermanence] [Non-identification]
19. Comment: What is the sound of one turkey clapping? ... The point is to thank you all for keeping such good humor in the mix. Humor is essential to the path. [Koan] [Humor] [Gratitude]
Response by Ajahn Pasanno.
20. “Are there monasteries in this tradition in Thailand for women? Are women accepted at Wat Nong Pah Pong?” [Thai Ajahn Chah monasteries] [Women's monastic forms] [Wat Pah Pong] // [Ajahn Chah] [Parents] [Culture/Thailand]
21. “Can you review [the types of craving] and how to identify these?” [Craving] // [Sensual desire] [Becoming] [Craving not to become]
22. A review of the Seven Factors of Enlightenment. [Factors of Awakening]
23. “Could you talk about the last years of Ajahn Chah’s life when he was so sick and couldn’t talk? Do you think he chose to stay alive in that condition for so long?” [Ajahn Chah] [Sickness] [Volition] // [Wat Pah Pong] [Health care] [Lodging] [Food] [Royalty] [Thai Ajahn Chah monasteries] [Saṅgha] [Ajahn Pasanno]
Recollection: Although bedridden for nine years, Ajahn Chah never got a bedsore.
25. Comment: Upon news of her death, and even though she held no royal title at the time, Tony Blair called Diana ‘the people’s princess.’ Debbie, you are the people’s ajahn of Abhayagiri. Thank you for the inspired Dhamma talk and blessing today and for honoring Mary and all the women of the mountain. [Royalty] [Abhayagiri] [Gratitude]
Response by Ajahn Pasanno.
1. “Could you expand about the layers of understanding of thought, perception, and dukkha?” Answered by Ajahn Pasanno and Ajahn Yatiko. [Discernment] [Directed thought and evaluation] [Perception] [Suffering] // [Proliferation] [Relinquishment]
Quote: “First you study the Dhamma, then you know the Dhamma, then you see the Dhamma, they you be the Dhamma.” — Ajahn Chah. Quoted by Ajahn Pasanno. [Ajahn Chah] [Dhamma] [Progress of insight]
Commentary: Path of Purification by Bhikkhu Ñāṇamoli, p. 631: The highest level of understanding is giving up.
2. Comment: Ajahn Chah said that Nibbāna is letting go, but this is difficult to do at deep levels. [Ajahn Chah] [Nibbāna] [Relinquishment] [Suffering]
Responses by Ajahn Pasanno and Ajahn Yatiko. [Self-identity view] [Practicing in accordance with Dhamma]
3. Comment: In the practice, we use gladdening the mind to balance the perception of suffering. [Gladdening the mind] [Noble Truth of Suffering] [Cessation of Suffering] [Recollection]
Response by Ajahn Pasanno. [Four Noble Truths]
4. “What is the difference between mindfulness, bare attention, and clear comprehension? Can you flesh out the word understanding?” [Mindfulness] [Direct experience] [Clear comprehension] // [Right Effort] [Discernment] [Right Mindfulness] [Ardency] [Investigation of states] [Mindfulness of breathing] [Greed] [Aversion]
Sutta: MN 118: Ānāpānasati Sutta
5. “Sometimes you hear something ... [audio unclear]. ... What is your opinion?” [Gladdening the mind] [Discernment] [Release] [Cessation of Suffering]
Sutta: AN 8.19: “Just as the ocean has only one taste ...” [Liberation]
3. “I’ve heard that devas and brahmas aren’t able to become enlightened. Is that right?” Answered by Ajahn Yatiko and Ajahn Pasanno. [Liberation] [Deva] [Recollection/Devas] // [Delusion] [Heedlessness] [Sutta] [Great disciples] [Four Noble Truths]
Sutta: SN 56.11: Dhammacakkappavattana Sutta
Story: Ajahn Sudanto’s pūjā on Mount Hood. [Pacific Hermitage] [Ajahn Sudanto] [Pūjā] [Culture/Natural environment] [Merit] [Goodwill]
3. Comment: So you maximize the internal benefit you receive ... [audio unclear]? [Recollection/Generosity] [Generosity]
Responses by Ajahn Karuṇadhammo, Ajahn Pasanno and Ajahn Yatiko. [Faith] [Discernment] [Clinging] [Habits] [Proliferation] [Idealism]
1. Comment by Ajahn Yatiko: In the image of planting a seed (AN 1.314-315), for Dhamma practice it needs to be a seed that comes from the Buddha. [Similes] [Hearing the true Dhamma] [Practicing in accordance with Dhamma] [Teaching Dhamma] [Gradual Teaching] [Buddha]
Response by Ajahn Pasanno. [Right View] [Christianity]
2. “In the example you gave of the snake (MN 22), can you give an example of how the Dhamma can bite you?” Answered by Ajahn Pasanno and Ajahn Yatiko. [Similes] [Gradual Teaching] // [Abhidhamma] [Conflict] [Meditation/Techniques] [Clinging] [Unwholesome Roots] [Right Intention] [Learning]
Story: The teachings of Dhammakaya. Told by Ajahn Pasanno. [Self-identity view] [Commerce/economics] [Nibbāna] [Generosity]
Story: An Abhidhamma teacher visits Ajahn Chah. Told by Ajahn Pasanno. [Ajahn Chah]
3. “How does one look at intention?” Answered by Ajahn Pasanno and Ajahn Yatiko. [Volition] [Right Intention] // [Four Noble Truths] [Discernment] [Delusion]
Quote: “Sometimes you don’t want to look at intention too closely because you’ll convince yourself of anything.” — Ajahn Pasanno.
4. “Can you talk about how ‘Aha!’ moments relate to the gradual path?” [Liberation] [Gradual Teaching] // [Faculties]
5. “When I read a story that someone has awakened, what does this mean? Does it mean that the practice continues on another level?” Answered by Ajahn Pasanno and Ajahn Yatiko. [Liberation] [Gradual Teaching] // [Language] [Hearing the true Dhamma] [Faith] [Discernment]
6. Comment: The simile of the snake (MN 22) describes my practice. I’ve been bitten quite a lot. [Similes] [Gradual Teaching]
Response by Ajahn Pasanno and Ajahn Yatiko. [Suffering] [Humility]
7. “In the West, there are so many religious practices from the East. How do we relate to them all.” [Spiritual traditions] [Hinduism] [Gradual Teaching] // [Buddha/Biography] [Teaching Dhamma]
Sutta: MN 95: Caṅkī Sutta [Conditionality] [Faith]
Quote: “I’ve been an abbot for thirty years, and I’m quite happy. One of the reasons I’m happy is I don’t feel I have to go and convince anybody of anything.” — Ajahn Pasanno. [Ajahn Pasanno] [Monastic life] [Happiness] [Contentment]
8. Comment: Your statement that faith comes from building confidence and confidence comes from direct experience is so true. [Faith] [Direct experience] [Conflict] [Gradual Teaching]
Response by Ajahn Pasanno.
1. “Could you elaborate on how the Four Foundations of Mindfulness are analogous to the first jhāna? How does this differ from second jhāna?” [Right Mindfulness] [Jhāna] [Gradual Teaching] // [Directed thought and evaluation]
2. “In the analogy of the accountant (MN 107), it seems that the training works linearly. Are there basic practices that are important to focus on in the beginning? Are there other practices which should not be attempted in the beginning?” [Similes] [Practicing in accordance with Dhamma] [Gradual Teaching] // [Faith] [Kamma] [Unconditioned] [Learning] [Relinquishment] [Concentration]
Story: A monk carrying money asks to stay at Wat Pah Pong. [Ajahn Chah] [Wat Pah Pong] [Not handling money]
3. Comment: You spoke about suffusing the body with extreme well-being. But I’ve been in states like that and my body seems to disappear. [Jhāna] [Happiness] [Rapture] [Mindfulness of body] [Gradual Teaching] [Meditation/Unusual experiences]
Response by Ajahn Pasanno.
Quote: “It isn’t so much the experience of extreme well-being that is the goal. It’s the ability to gain clarity and stability so that one can see through the experience as something that is uncertain or impermanent, has a changing nature. The mind often wants to disregard that. The tendency to identify self with experience on a refined mental level is tempered by the body experience.” [Clear comprehension] [Concentration] [Knowledge and vision] [Impermanence] [Delusion] [Self-identity view] [Relinquishment]
Follow-up: “Are you saying you can become attached to these states?” [Clinging]
4. Comment: The descriptions in Mae Chee Kaew’s biography of how difficult it was for her to give up her experiences with the astral world speak to me. [Mae Chee Kaew] [Clinging] [Deva] [Gradual Teaching]
Reference: Mae Chee Kaew: Her Journey to Spiritual Awakening and Enlightenment by Ajahn Dick Sīlaratano
Response by Ajahn Pasanno. [Happiness] [Mindfulness of body]
9. “Can you speak more about the impermanence of goodness?” [Impermanence] [Virtue] [Gradual Teaching] // [Conditionality] [Happiness] [Compassion] [Fear] [Suffering] [Clinging]
Sutta: AN 8.39: Five great gifts which give freedom from fear. [Generosity] [Five Precepts]
Quote: “The basis of Right View is knowing that this cup is a broken glass.” — Ajahn Chah. [Ajahn Chah] [Right View]
1. “How to balance saṃvega (urgency) and patience?” [Spiritual urgency] [Patience] // [Skillful qualities] [Unskillful qualities]
2. “What are some guidelines for distinguishing between a concentration state and Nibbāna? Is it possible to ‘absorb into’ Nibbāna as the gap between phenomena?” [Concentration] [Nibbāna] // [Impermanence] [Unconditioned]
3. “I’ve noticed the proliferation of thoughts is different in walking meditation versus sitting. Would you recommend walking meditation for an at-home practice for the first meditation in the early morning? Would you mind sharing your experience with the effects of walking meditation?” [Proliferation] [Posture/Walking] [Everyday life] [Ajahn Pasanno] // [Thai Forest Tradition] [Abhayagiri] [Lodging] [Right Effort]
Quote: “You can get a lot of wisdom from walking meditation.” — Ajahn Chah. [Ajahn Chah] [Discernment]
4. “Can suññatā (emptiness) be used as a kammaṭṭhāna, and if so, how?” [Emptiness] [Meditation/Techniques] // [Seclusion] [Not-self] [Liberation] [Relinquishment]
Sutta: MN 121: The Shorter Discourse on Emptiness.
5. “Can you please describe how you experience the breath when your awareness is strong and balanced? How specifically do you use the breath when the mind is dull?” [Mindfulness of breathing] [Sloth and torpor] // [Energy] [Visualization] [Tranquility] [Happiness] [Perception of light]
6. “In the evening chant, it refers to the Buddha and the Saṅgha as ‘my Lord’ (Amaravati Chanting Book, p. 23). What is the Pāli that is used in this expression, and could you expand on what it means? How does it compare to the Christian use of this word? Being a former Christian, use of the word Lord is troubling as one who should be worshipped.” [Chanting] [Buddha] [Saṅgha] [Pāli] [Christianity] // [Translation]
Note: The Pāli word is sāmi-kissaro. Definitions of sāmi and issaro in the Digital Pāḷi Dictionary.
7. “Thanks for highlighting faith and devotion in the morning talk. What is the ‘look and feel’ of a practice where the faculty of faith leads the way to liberation? Are there any teachers in Ajahn Chah’s lineage who emphasize the way or theme of release through faith?” [Faith] [Liberation] [Ajahn Chah lineage] // [Faculties] [Translation] [Energy] [Ajahn Chah]
Quote: “It isn’t wisdom that gives up. It’s faith.” [Discernment] [Relinquishment]
8. “How exactly does one enter the stream of Nibbāna for the first time (sotāpanna-magga)? Is it like the arising of jhāna where specific signs and sensations precede the actual arising? The Mahasi Sayadaw tradition teaches that there are 16 stages that precede the experience. Is this useful?” [Nibbāna] [Stream entry] [Jhāna] [Mahasi Sayadaw] // [Commentaries] [Self-identity view] [Aggregates] [Right Effort]
Sutta: SN 55.5: Factors of Stream Entry. [Factors for stream entry]
9. “What is the difference between upekkhā and indifference?” [Equanimity] // [Divine Abidings] [Skillful qualities] [Aversion] [Doubt]
Follow-up: “Can you say upekkhā is acceptance?” [Discernment]
10. “How is being the one who knows or being the knowing related to the practice of mindfully attending to present moment experience?” [Knowing itself] [Present moment awareness ] // [Discernment] [Knowledge and vision] [Conditionality]
11. “The mind can be a trickster. Can the body be a trickster too?” [Heart/mind] [Delusion] [Body/form] // [Unattractiveness] [Elements] [Proliferation] [Mindfulness of body]
Story: “Body understands!” [Zen] [Koan]
12. “The hindrance of doubt is really present now. How do I approach and skillfully deal with this?” [Doubt] // [Mindfulness of body] [Proliferation] [Continuity of mindfulness] [Ajahn Pasanno]
1. “I can control the mind’s attitude about physical pain. Is it possible to control the pain?” [Pain] // [Rapture]
Story: Ajahn Buddhadāsa deals with the pain of an operation using samādhi. [Ajahn Buddhadāsa] [Health care] [Concentration]
Story: Ajahn Chah reflects on pain after an operation. [Ajahn Chah]
2. “Is there anything in the chanting book about stream enters, non-returners, arahants? How is the [old] Abhayagiri Chanting Book organized? Why does the chanting book start with evening chanting? How does chanting support my practice?” [Chanting] [Stages of awakening] // [History/Thai Buddhism] [Ajahn Vajirayan] [Sutta] [History/Sri Lankan Buddhism] [Faith] [Energy]
Reference: Amaravati Chanting Book, p. 7: “The four pairs, the eight kinds of noble beings.”
Story: Ajahn Mahā Boowa tries to listen to Ajahn Mun’s solitary chanting. [Ajahn Mun] [Ajahn Mahā Boowa]
3. “As part of this retreat, I’m working on the Six Recollections, but I stumble on two things: 1) On virtue/generosity, the thought ‘not good enough’ is predominant. 2) I’ve never met a deva, so reflecting on them is difficult and based only on faith. Suggestions?” [Recollection] [Recollection/Virtue] [Recollection/Generosity] [Guilt/shame/inadequacy] [Recollection/Devas] [Faith] // [Culture/West] [Conceit] [Deva] [Kamma]
Sutta: AN 6.10: Six Recollections.
Story: Ajahn Chah describes the beings who live at Wat Pah Pong when questioned by a devoted disciple, then gives a different answer to a group of visitors. [Ajahn Chah] [Ajahn Pasanno] [Non-human beings] [Realms of existence]
4. “What exactly is muditā of the Four Brahmavihārās? To what degree does it correspond to the popular New Age practice of ‘law of attraction and gratitude?’ The standard translation of sympathetic joy seems inexact at best.” [Empathetic joy ] [Divine Abidings] [Translation] [Gratitude] // [Jealousy]
5. “As a long-term practitioner, I’m often touched by the beauty of the Buddha’s words and teachings. At times when I become more concentrated, this can feel liberating. And yet I can also sense that a deep emotional loss happens at times too. Is this just me or is it typical as part of the practice? Have you ever experienced this?” [Long-term practice] [Beauty] [Liberation] [Grief] // [Relinquishment] [Self-identity view]
6. “What is a good strategy to face an intense invasion of a mix of grandiose, destructive, ugly, and seductive mental formations I couldn’t have made up myself? Where did these thoughts, pictures, sounds come from with such force? Isn’t that a waste of time?” [Meditation/Unusual experiences] [Unskillful qualities] [Proliferation] // [Humor]
7. “Can you say more about how the heart (jai) stays here and the mind (citta) investigates and moves out? Especially for those of us who are taught that jai is heart/mind.” [Nature of mind] [Heart/mind] [Ajahn Tate] // [Language] [Ajahn Mun] [Knowing itself]
8. “Please speak about antidotes to the judging mind.” [Judgementalism ] // [Mindfulness] [Investigation of states] [Relinquishment]
9. “I find myself struggling with staying in the moment. [I can’t] stop planning for the future. There are so many recent catastrophes: storm Sandy, floods in Thailand, earthquakes, etc. My ageing parents are worried. Emergency preparedness kits stir up more anxiety. It seems never enough. To what extent does one plan for a disaster, and how do I gently and compassionately explain that to my parents using wise words from Dhamma?” [Disasters] [Proliferation] [Parents] [Restlessness and worry] [Teaching Dhamma] // [Winnie-the-Pooh]
10. “Is it really possible and/or realistic to keep people in your heart but not in your life?” [Goodwill ] [Seclusion] // [Thai]
11. “Besides my own Dhamma practice, raising my children is also very important to me. We want them to grow in wholesome dhammas. Currently, because they have shown interest in our keeping the Five Precepts, we talk about how the day went in keeping the precepts as we tuck them in at bedtime. They report on how it went, and so does each parent who is tucking them in, each of us looking at ourselves, our intentions and behaviors, and then sharing. Are there additional things we might do as parents to help our kids as we travel the path?” [Children ] [Skillful qualities] [Five Precepts] [Right Intention] [Right Action] // [Ajahn Chah]
12. “I’m experiencing the observer watching the breath, but remember a (previous) more unified space that I am in the body or breath field, not aside from it as the watcher. How do I get back in? Does this come with the mind/heart quieting down more? This desire is dukkha, and there is awareness of that too.” [Mindfulness of breathing] [Mindfulness of body] [Calming meditation] [Suffering] // [Relinquishment]
13. “There’s a short book at the monastery about using the ever-present high-pitched buzz, also known as the sound of silence. Could you comment on how to use the sound of silence as an insight practice?” [Sound of silence] [Insight meditation] // [Ajahn Sumedho] [Ajahn Amaro] [Ajahn Pasanno] [Characteristics of existence]
Reference: Inner Listening by Ajahn Amaro.
14. “How can we better hinder the Five Hindrances, or does that just create another hindrance?” [Hindrances]
Sutta: SN 46.51: Feeding and starving the hindrances.
15. “Please explain the Fourth Precept, especially the idle talk part. It seems that we laypeople have idle talk all the time. Are we breaking this precept every day without knowing it?” [Right Speech] [Idle chatter] [Lay life] // [Pāli] [Volition] [Unskillful qualities] [Restlessness and worry]
1. “With “fading away,” what is it that fades away?” [Dispassion] // [Pāli]
2. “Could you please tell us about some of your responsibilities as an abbot of Abhayagiri Buddhist Monastery? Is being an abbot of one of Ajahn Chah’s monasteries unique compared to other monasteries?” [Abbot ] [Abhayagiri] [Ajahn Chah monasteries] // [Wat Pah Nanachat] [Culture/West] [Culture/Thailand] [Seclusion] [Mentoring]
Quote: “The garbage can at the top of the line.” — Ajahn Chah’s description of an abbot. [Ajahn Chah]
3. “Can you speak more about posture? I’ve noticed when fatigued and I slump a tad, my breath seems to be most noticeable and stuck at the slump. Also, when I notice my body pulsating, should I allow movement or hold steady?” [Posture/Sitting ] [Sloth and torpor] [Mindfulness of breathing] [Meditation/Unusual experiences] // [Rapture] [Right Effort] [Energy] [Tranquility] [Mindfulness of body] [Body scanning]
4. “Would you speak about the four mundane and the four supermundane jhānas as well as sāmadhi?” [Jhāna] [Concentration] // [Hindrances] [Relinquishment] [Stages of awakening] [Translation] [Thai]
5. “How may the levels of concentration needed for each of the four stages of enlightenment be described? How can these be cultivated? Are the types of details seen prior to the different fruits different?” [Concentration] [Stages of awakening] // [Relinquishment] [Insight meditation] [Sensual desire] [Self-identity view] [Cessation of Suffering]
6. “The buzzing sound in the ears (tinnitus) seems to be getting worse during the retreat. How can I handle it? Should I contemplate it and use it as a meditation object or not attend to it and move on to the breath?” [Meditation/Unusual experiences] [Mindfulness of breathing] // [Happiness] [Aversion] [Pain]
7. “Reference to ‘spirit’ is conspicuously absent from Buddhist scripture. However, there is acknowledgement of rebirth, so the belief that man is more than physical matter exists. Why is there so little written about spirit?” [Nature of mind ] [Tipiṭaka] [Rebirth] // [Culture/West] [Sense bases] [Impermanence] [Naturalness] [Four Noble Truths]
Sutta: SN 56.31: The Handful of Leaves.
8. “Like everyone in my family, I suffer from a major depressive disorder. A few years ago during a stressful time with my wife, my doctor put me on antidepressants. It became easier to meditate. Life is still challenging, but I can face it. Some Buddhist friends say that I should go off medication and just be with ‘what is,’ but off them I am paralyzed. What do you think? Is it cheating?” [Depression ] [Medicinal requisites] // [Idealism] [Mental illness ] [Skillful qualities] [Unskillful qualities]
9. “You instructed us to meditate on the breath with mindfulness and continuity. You also recommended wise reflection. How does one weave and connect both together?” [Mindfulness of breathing] [Mindfulness] [Recollection]
Sutta: MN 10.3: The description of Right Mindfulness. [Right Mindfulness] [Clear comprehension]
Reflection: Ātāpi as an aspect of Right Mindfulness is the application of effort for the burning up of defilements. [Ardency ] [Right Effort] [Unwholesome Roots] [Thai]
Commentary: Path of Purification by Bhikkhu Ñāṇamoli, p. 431: “Clear comprehension is another word for wisdom.” [Discernment]
Quote: “That function in nature that draws knowledge and attention of the sense contact into the heart.” — P. A. Payutto’s description of mindfulness. [P. A. Payutto] [Contact]
10. “Why is there something instead of nothing?” [Nature of the cosmos]
11. “After using a yellow kasiṇa as kammaṭṭhāna for two years, I’ve been able to ‘tame’ the nimitta somewhat, but I’m unclear how to use it to enter jhāna. Instead, when working with the nimitta has got me in the upacāra samādhi neighborhood, I just switch to the breath and go from there, but I’d really like to know how kasiṇa is used to enter appanā samādhi directly. Also, is it true that kasiṇa propels the yogi directly into third jhāna, bypassing first and second?” [Kasiṇa] [Nimitta] [Jhāna] [Mindfulness of breathing] [Concentration] // [Beauty] [Happiness] [Directed thought and evaluation]
12. “Since the suttas indicate that ‘dry insight’ meditators were a relative rarity, and both anger and greedy personalities would need a certain amount of samādhi or jhāna before being capable of deep insight, can it be assumed that jhāna is a prerequisite for stream entry for a majority of yogis? Did the Buddha recommend a certain amount of jhāna in part because the letting go that allows that state to arise also supports letting go of the self to drop into the stream of Nibbāna?” [Sutta] [Insight meditation] [Jhāna] [Stream entry] [Relinquishment] // [Commentaries] [Right Concentration] [Hearing the true Dhamma] [Virtue] [Right View]
13. “Is breath exactly the same not-self as consciousness?” [Mindfulness of breathing] [Not-self] [Consciousness] // [Aggregates] [Impermanence] [Mindfulness of body]
Sutta: SN 22.59: Anattalakkhaṇa Sutta (Chanting Book translation).
Sutta: SN 22.95: Consciousness likened to a conjurer’s trick. [Similes]
14. “It is said that Nibbāna is not a state or an object or a feeling. Yet it is also said that Nibbāna produces the ultimate happiness (nibbānaṁ paramaṁ sukhaṁ) and produces a calm abiding. Since calm and sukha are feelings, then is Nibbāna or its residue experienced in the body as a particular set of vedanā?” [Nibbāna] [Happiness] [Tranquility] [Feeling]
Sutta: Ud 2.10: “Ah, bliss!”
15. “I’m sitting here looking at the passion of Christ. My good friends are Christian and Muslim, and I want to be respectful and non-judgemental, but once in a great while I think they are micchā-diṭṭhi (wrong view). What does the Buddha say about other beliefs? Are they all true in their own way? How should I skillfully hold my attitude toward Jesus, Mohammed, etc.?” [Spiritual traditions ] [Christianity] [Islam] [Judgementalism] [Views] // [Kamma]
Recollection: Buddhist-Christian monastic dialogue at The City of Ten Thousand Buddhas. [Monastic life] [City of Ten Thousand Buddhas]
Quote: “All religions are trying to deal with the human condition in a meaningful way. ... A lot of it is around the intention and integrity that individual practitioners bring to their life and practice as opposed to the label that they practice under.” [Human] [Purpose/meaning] [Truth]
1. “How can consciousness (viññāṇa) be conscious of itself? If consciousness’s nature is like a clear crystal that takes on the color of whatever passes through it, if its true nature is colorless, how can it know itself?” [Consciousness] [Similes] // [Etymology] [Sense bases]
Quote: “If we extrapolate from a flawed image, then we end up in confusion or doubt.” [Doubt]
2. “We hear so much about being in saṅgha and with good friends such as we do on retreats sitting together, and yet in the suttas the Buddha often tells the bhikkhus to go sit in seclusion. Personally, I often prefer sitting alone than in a group. Could you say more about this?” [Spiritual friendship] [Meditation retreats] [Sutta] [Seclusion] // [Monastic routine] [Community]
Sutta: SN 45.2: Half of the Holy Life. [Eightfold Path]
3. “What do you think about using awareness itself as an object of meditation? Not open awareness, but awareness of the body where consciousness and the object meet.” [Knowing itself] [Mindfulness of body] // [Meditation/Techniques] [Skillful qualities] [Unskillful qualities]
4. “Please describe any techniques or practices for gladdening the mind.” [Gladdening the mind ] // [Recollection/Buddha] [Recollection/Dhamma] [Recollection/Saṅgha] [Goodwill] [Recollection/Generosity] [Recollection/Virtue]
Sutta: MN 118.20: “Gladdening the mind, I breathe in,” Amaravati Chanting Book, p. 89. [Mindfulness of breathing]
Story: In Sri Lanka, children write the skillful actions they have done in a book they keep all their life. It is read to them in times of illness or difficulty. [Culture/Sri Lanka] [Children] [Sickness] [Death]
5. “I’m struggling with aversion and doubt. When do I switch to metta?” [Aversion] [Doubt] [Goodwill] // [Gladdening the mind]
Story: “I hate metta!” [Bhante Gunaratana]
6. “What are skillful ways to increase energy (viriya)?” [Energy ] // [Gladdening the mind] [Three Refuges] [Benefit/gratification] [Happiness]
Note: Refer to the earlier question about gladdening the mind.
7. “What is with the kasiṇa? In many years of practice, this has never been taught by any of my teachers. How would it benefit one’s practice compared to a life of contemplating the Four Noble Truths? How is the color chosen?” [Kasiṇa] // [Calming meditation] [Commentaries] [Thai Forest Tradition]
Commentary: Path of Purification by Bhikkhu Ñāṇamoli, p. 104: 40 subjects of meditation.
8. “I found the story of Ajahn Tate instructive and inspiring. I searched the web and found a brief autobiography and just a few teachings. Do you know of any other resources to learn from and about this wise thera?” [Ajahn Tate]
Reference: Issues Through the Moss by Karin Bagøien.
9. “Would you please repeat the phrasing of the Four Noble Truths and the mind that you spoke about this morning? (I am grasping and suffering.)” [Four Noble Truths] [Clinging] [Suffering] // [Ajahn Dune]
Reference: Gifts He Left Behind by Ajahn Dune, p. 3.
10. “What role is there for Buddhist nuns in North America? Are there any plans for a monastery for Buddhist nuns?” [Women's monastic forms] // [Dhammadharini Monastery] [Aloka Vihara]
11. “What does the vinaya set as the standard for personal hygiene? Bathing, cleaning clothes, shaving, etc.? Is the use of deodorant within the purview of vinaya?” [Vinaya] [Cleanliness ] [Monastic life] // [Robes] [Food] [Buddha/Biography] [Culture/India]
Vinaya: Khandhaka 15.27.5: Trimming nose-hairs.
Story: An Indian kshatriya notices that Ajahn Pasanno does things just like he’s been trained to do. [Ajahn Pasanno] [Tudong] [Ajahn Jayasaro]
12. “How are we to reflect on the use of food as not for fun, not for pleasure, only for the maintenance and nourishment of this body when offered Paul’s spectacular cooking?” [Food] [Recollection] [Meditation retreats] // [Sense restraint] [Gratitude] [Vinaya]
Sutta: MN 2.14, Amaravati Chanting Book, p. 53. [Almsfood]
Quote: “That’s what the use of reflection is. It isn’t necessarily that you’re going to mandate what you’re feeling or thinking, but you’re keeping a perspective on it.”
Sutta: AN 5.208: Using toothwoods makes food taste better. [Cleanliness]
13. “I sometimes chant the refuges to my dog. She doesn’t seem to mind. Can’t tell if she’s listening. Is it possible to help our beloved canine companions on the path? I thought I heard that of all the animals, dogs had the most chance of a human birth.” [Animal ] [Chanting] [Three Refuges] [Rebirth] [Human] // [Culture/West]
14. “After the talk this morning, during the short meditation, I was overcome with a sense of joy that was maintained during the walking meditation that followed. As I slowly walked, reflecting on this joy, I also heard the rumble of freeway traffic. My reflection then went to how I might maintain this focus and joy when I move back into the rumble and chaos of my workaday world? Any suggestions?” [Happiness] [Contact] [Everyday life] [Continuity of mindfulness] // [Memory] [Recollection/Dhamma] [Impermanence] [Recollection]
Commentary: Path of Purification by Bhikkhu Ñāṇamoli, p. 105: The Ten Recollections.
15. “Please explain what gave rise to the 28 Buddhas Protection Discourse (Amaravati Chanting Book Volume 2, p. 54). Is this a sutta? It didn’t start with ‘Thus have I heard.’ Did Buddha ever mention or acknowledge the existence of other Buddhas?” Answered by Ajahn Pasanno, Ajahn Karuṇadhammo and Ajahn Yatiko. [Protective chants] [Sutta] [Previous Buddhas] // [Metteyya Bodhisatva] [Culture/Thailand] [Ghost] [History/Sri Lankan Buddhism] [Children] [Fear]
Sutta: DN 14: Descriptions of six previous Buddhas.
Sutta: DN 26.25: The future Buddha Metteyya.
Sutta: DN 32: The Āṭānāṭiya Protection.
Suttas: SN 12:4-10 mention six previous Buddhas who understood Dependent Origination.
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