Ajahn Nyandhammo on Faith & Ajahn Chah

Ajahn Nyanadhammo (1955-present): A kick reminder

When the Buddha described faith he talked about faith in four aspects; faith in the Buddha, the person who has become fully enlightened in this world and teaches the path out of dukkha, and in the Dhamma, those teachings of the Buddha; and in the Sangha, those monks, nuns and lay-people who have realized that truth in their own lives; and in the training. This last one means having faith that this practice we’re doing will yield results. Faith in the training also intrinsically implies faith in our own abilities to realize truth: faith that we can do it.

The lack of conviction in our own ability to do the practice is a common obstacle, so one of the responsibilities of a teacher is to encourage and uplift people. This was one of the things that Ajahn Chah often did. I remember one time having a few difficulties and  going to him. He was chatting, and he turned to me and said, “Tan Nyanadhammo, you’ve got very few defilements.” That was at a time when it seemed like my mind was full of defilements! But just those few words gave encouragement.

There was another occasion when I was newly ordained. The food in Ajahn Chah’s monastery was extremely basic: sticky rice, leaves, curries – which were all put in one pot together – and a few bananas, and that was it. As there was very little, some of the monks would get up to serve out the food. You sat with your bowl in front of you and they put the food in your bowl: you didn’t have a choice, you could only say what you didn’t want. One of the Western monks was asked to get up and hand out the food, but he refused, because if he got up then he couldn’t watch his bowl and thereby prevent the Thai monks from putting things in it that would upset his stomach. And because of that they asked me to get up in his place.

A couple days later we went on the same alms round together into the village, and, as we were coming back to the dining-hall, this monk started complaining about the monks who hand out the food. Self-righteous anger came up in me, and I said to him, “Instead of complaining about the other monks, why dont you get up and help us?” And then I stormed off in a huff.

As I was walking, I heard Ajahn Chah’s voice saying Good morning in English. (The only words he knew in English were “Good morning” and “Cup of tea.”) I turned to see him standing only three feet away with a big radiant smile on his face. And I said, “Oh, good morning, Luang Por.” And he radiated loving kindness to me, and the aversion completely disappeared and I was really happy.

That evening I decided, “As Ajahn Chah was very friendly to me, I’ll go over and offer him a foot massage”; that was a way to do some service for him, and often he would teach Dhamma at that time. So he was sitting on a cane seat with me sitting on the floor and massaging his foot when the bell rang for evening chanting. He told the other monks to go to the chanting and I was left together with Ajahn Chah. It was a beautiful cool evening, with the moon coming out full, and the sound of some seventy monks chanting – it was just wonderful. Ajahn Chah sat in meditation as I was massaging his foot – and my mind was on cloud nine, uplifted with joy.

At that point Ajahn Chah kicked me in the chest and knocked me flat on my back! I looked up in shock, and Ajahn Chah pointed at me saying, “See? In the morning someone says something you don’t like and you’re upset. Then someone else just says “Good morning” and you’re uplifted all day. Don’t get caught up in moods and emotions of like and dislike at what other people say.”

Then he gave me a Dhamma talk, and I raised my hands in añjali, and listened to this Dhamma. I remember it to this day, and it always brings a sense of how much compassion he had: he saw a person was walking past with his head steaming; he said “Good morning”, and then he waited until the opportunity arose. Out of the seventy monks in the monastery, and all the nuns, he thought, “Today I’ll teach this person. This one’s really stubborn, I’m going to have to give him a kick! He won’t remember if I dont do it tough.” What has stayed with me is a sense of faith that the teacher is concerned, is motivated by compassion, and motivated to release you from suffering.

The above is extracted from the book ‘The Spiritual Faculties’ which is freely downloadable here. Ajahn Nyanadhammo has been a Buddhist monk since 1979. He was a student of Ajahn Chah, a famous meditation master. He has been abbot of the Buddhist forest monasteries Wat Pa Nanachat & Wat Ratanawan in Northeast Thailand.

Masao Abe on Realizing Emptiness & Suchness

Masao Abe (阿部 正雄, 1915 – 2006): Horizontal eyes, vertical nose.

Trying to grasp one’s self from the outside may be likened metaphorically to a snake trying to swallow its own tail. When the snake bites its tail, it makes a circle. And the more it tries to swallow its tail, the smaller that circle becomes. When the snake carries this effort to swallow its own tail to its final conclusion, the circle turns into a small dot, until finally it must disappear into emptiness. In more concrete terms, the snake must die through its effort. As long as the human self tries to take hold of itself through self-consciousness (out of which feelings of inferiority, superiority, etc. develop), the human ego-self falls into an ever-deepening dilemma. At the extreme end of this dilemma, the ego can no longer support itself and must collapse into emptiness. When the attempt of self-consciousness to grasp itself is pressed to its ultimate conclusion, the human ego must die. The realization of no-self is a necessity for the human ego. Some individuals only come to realize the necessity of confronting this dilemma on their deathbed. Others may existentially intuit the need for resolving this dilemma while still quite young, and thus embark on a religious quest. In any event, the realization of no-self is a “must” for the human ego. We must realize that there is no unchanging, eternal self.

In order to realize emptiness or suchness it is essential to face this dilemma and break through it. This realization of emptiness is a liberation from that dilemma which is existentially rooted in human consciousness. Awakening to emptiness, which is disclosed through the death of the ego, one realizes one’s “suchness.” This is because the realization of suchness is the positive aspect of the realization of emptiness.

In this realization you are no longer separated from yourself, but are just yourself. No more, no less. There is no gap between you and yourself; you become you. When you realize your own suchness, you realize the suchness of everything at once. A pine tree appears in its suchness. Bamboo manifests itself in its suchness. Dogs and cats appear in their suchness as well. A dog is really a dog. No more, no less. A cat is really a cat. No more, no less. Everything is realized in its distinctiveness.

Then for the first time you understand the familiar Zen phrases: “Willows are green, flowers are red,” or “The eyes are horizontal, the nose is vertical.” Trees, birds, fish, dogs or cats – from the beginning they always enjoy their suchness. Only man has lost that suchness. He is in ignorance. Therefore he does not know the reality of human life and becomes attached to this life and fears death. But when ignorance is realized for what it is through the realization of no-self, one may waken to “suchness,” in which everything is realized in its uniqueness and particularity.

The above is an extract from the excellent book ‘The Buddha Eye’ edited by Frederick Franck, published by World Wisdom. Abe Masao was an author & professor of religious studies in both Japan & America, and was a close associate of D.T. Suzuki.

Dhammapada Reflection #8

Dhammapada, Verses 17 & 18:

The evil-doer suffers here and hereafter;

He suffers in both worlds.

The thought, “I have done evil,” tortures him,

And he suffers even more when gone to realms of woe.

The doer of good delights here and hereafter;

He delights in both worlds.

The thought, “I have done good,” delights him,

And he delights even more when gone to realms of bliss.

The first two lines of verses 17 & 18 of the Dhammapada both emphasize the Buddhist teaching of karma (action) and its results. Rather than repeat what’s been written in the previous reflections of verses 15 & 16, suffice to say that wholesome actions will have wholesome results and unwholesome actions will have unwholesome ones. This is the basic Buddhist teaching on karma & its results (vipaka) accredited to Buddha. Again, the previous article (Dhammapada Reflections #7) focused on the psychological implications of the results of karma, represented here with the thoughts, “I have done evil” and “I have done good” in the current verses. That our actions can inspire regret & grief, pride & joy won’t surprise many, so this aspect of the above verses won’t be elaborated on here.

The key term that relates to the results of our actions that this article will attend to is the term ‘suffering.’ Suffering is the common English translation of the Buddhist term dukkha, which actually has many connotations that the word ‘suffering’ doesn’t really cover. Dukkha also means angst, pain, unsatisfactory, imperfect, stressful, anxious & discontent amongst others. It’s worth noting that Buddha is said to have stated that, “I have taught one thing and one thing only, dukkha and the ending of dukkha.”

Buddha saw dukkha as the primary problem in existence, and he sought a way out, which he is said to have found. This is called nirvana, ‘snuffing out (of the causes of suffering),’ or bodhi, ‘awakening.’ Related to bodhi is the title buddha – ‘awakened one.’ Buddhist teachings & practices exist to reduce & eventually eliminate dukkha. Knowing this, the claim in verse 17 that the evil-doer suffers due to his or her actions becomes even more worthy of our investigation. There’s a sense in which we all accept the idea of karma & its results in that we can see the consequences of our actions. If I speak nicely to you, I will surely receive a different response than if I were to kick you! This is what John Lennon called ‘instant karma.’

The phrase “gone to realms of woe” can be understood in this immediate way, too. If I were to kick you and you beat me to a pulp in retaliation, then I’d certainly be in a realm of woe. And, this sorrowful situation would be of my own making. It would be karma-vipaka – the results of my actions. Silly me!

The Dhammapada ('Verses of Dharma' or 'Path of Dharma') is an ancient Buddhist text that is said to contain some of the Buddha's teachings in poetic form. The first chapter is called Yamakavagga, 'Chapter of Pairs,' and the above two verses are from this part of the book.

Ajahn Liem on Buddha Essence

Ajahn Liem (1941-present): An awakened smile

Usually, in our behaviour we start off with our emotions, letting them lead us, just like the people out in the world who think their moods are what count. But emotions and moods are illusions that swindle. They are tricky. Sometimes they take us on a good path, sometimes on an evil one. Following our moods easily turns to our disadvantage.

We should take superior states of mind rather than moods and emotions as our guide. Why not let being the One who is called “Awakened” and “Blessed” lead us? Let “Buddha” walk in front of us. Let “Buddha” be the essence to take us along. Let “Buddha” be our guideline. Whatever we come to do, there will always be moods, but our practice is to let “the One who knows”, the qualities of awakening and knowing lead us. In this way eventually there is no danger. There are no drawbacks with these mind states. We are on the watch.

Let the various moods and emotions that come up simply be as they are. In this way we train really to be with ourselves. We train this very self to sit and really be there, to stand and be really there, to walk and really be there, until always, in whatever changing posture, we can be called fully aware. We are fully there through our peace. It’s different from being on top of our experience through getting carried away with pleasures and having fun. Instead, being fully up to life comes from peace of heart. If there is peace, we are in a state where we can adjust to anything that comes up, so we can always be in the appropriate mode. We see things correctly and have right understanding because the mental impulses (sankharas) are quiet. There are no proliferations. We feel the sankharas at peace. With all the kinds of opinions that could come up, we won’t start arguing.

When relating to the world and society, those who are intelligent, understanding and have a feeling of peacefulness will praise us. But should they praise us, we don’t get happy because of it. We don’t get infatuated with it. Ultimately, the praise of someone is just a product of the delusion of the one who expresses it. Just that much. We don’t have feelings of like and dislike. Praise is just what it is. We don’t feel that we need to foolishly run after it. We don’t want to get on the track of being a slave. If we maintain peace, there is nothing that can do harm to us. Even if others should blame, criticize or condemn us, making us subject to suspicions out of enmity, we nevertheless have peace. We have peace towards the anittharamana, the mental states we don’t wish to have, which don’t go according to our likes. Even they can’t cause us harm and be disadvantageous. Should someone criticize us, it’s just that much. Eventually it all dissolves by itself. It flows away in it’s own specific way. This is where the lokadhamma can’t dominate us, since we have nothing but peace in our hearts.

When standing, when walking, when sitting, when sleeping and when getting up, this is it. If we deal with society, and with things in the world around us, we can relate in a way that is of benefit for all. We don’t go astray and drift away. We behave like one who can let things be. We behave like samanas, like anagarikas (homeless ones), who are not bound up. This is the way we train. Training ourselves like this is really peaceful. We make peace arise all the time. Whenever we are in society, we will always have smoothness and tranquillity.

The above is extracted from the book ‘From the Darkness to the Light,’ which is freely downloadable here. Ajahn Liem has been a Buddhist monk since 1961, and is abbot of Wat Nong Pa Pong, a renowned Buddhist forest monastery in Northeast Thailand. He studied under the famous meditation master Ajahn Chah, and has taught Buddhism to monks & laity across the world.

Koun Yamada on Joshu's Dog

Yamada Koun (山田 耕雲, 1907—1989): Mu!

The story is as you read it: Once a monk asked Joshu, “Does a dog have buddha nature?” Joshu answered, “Mu!” The Chinese character means “nothing,” or “”nonbeing,” or “to have nothing.” Therefore, if we take this answer literally, it means, “No, a dog does not have buddha nature.”

But that is not right. Why not? Because Shakyamuni Buddha declared that all living beings have buddha nature. According to the sutras, when Shakyamuni Buddha attained his great enlightenment, he was astonished by the magnificence of the essential universe and, quite beside himself, exclaimed, “All living beings have buddha nature! But owing to their delusions, they cannot recognise this.”

The monk in the story could not believe these words. To him, buddha nature was the most venerable, most highly developed personality, and a buddha was one who had achieved this perfect personality. How then could a dog have buddha nature? How could a dog be as perfect as Buddha? He could not believe such a thing was possible, so he asked Joshu sincerely, “Does a dog have buddha nature? And Joshu answered, “No!”

Joshu, great as he was, Could not deny Shakyamuni’s affirmation. Therefore his answer does not mean that a dog lacks buddha nature. Then what does Mu mean?

This is the point of the koan. If you try to find any special meaning in Mu, you miss Joshu and you’ll never meet him. You’ll never be able to pass through the barrier of Mu. So what should be done? That is the question! Zen practitioners must try to find the answer by themselves and present it to the roshi. In almost all Japanese zendo, the explanation of Mu will stop at this point. However, I’ll tell you this: Mu has no meaning whatsoever. If you want to solve the problem of Mu, you must become one with it! You must forget yourself in working on it. Your consciousness must be completely absorbed in your practice of Mu.

The above extract is from the wonderful ‘The Book of Mu’ edited by James Ishmael Ford & Melissa Myozen Blacker, and is published by Wisdom Publications. Koun Yamada was a Japanese Zen master and former leader of the Sanbo Kyodan lineage of Zen Buddhism.

Upaya: Skilfull Means

Upaya, ‘skilful mean’s or ‘expedient means,’ is a fundamental aspect of the Buddhadharma (Buddhist teachings).  Whatever teachings exist, they are skilful means to use in our awakening to the Dharma (‘the-way-things-are’). In addition, whatever practices are used, they can be applied in a skilful way to inspire & support our awakening.

Sometimes, Buddhists can cling (upadana) to the Buddhadharma just as fundamentalists that are Christian, Muslim, atheist or whatever may also do with their deeply-cherished beliefs. Seeing Buddhist scripture in the same way as a fundamentalist Christian views the Bible is not the purpose of the Buddhadharma. In truth, it is a misuse of it, often leading to arrogance & intolerance. Buddha encourages us to let go rather than to cling; Buddhist teachings & practices can be used to awaken with, but to cling to them as being incontrovertible truths is to miss the point of their skilful use as promoted by Buddha.

This appropriate attitude to the teachings is related to Buddha’s teaching on views (ditthi). Any view can be classified as right-view (samma-ditthi – a view in line with basic Buddhist teachings) or wrong-view (miccha-ditthi – a view that contradicts the Buddhadharma). Buddha, however, advised against clinging to right-view. Not that he promoted a kind of libertinism – to possess wrong-view is way more damaging than to hold right-view, as our views will affect our thoughts, actions & deeds. Nonetheless, understanding life in tune with right-view is one thing; dogmatically-clinging to it as unquestionable doctrine is another. It’s worth recalling that Buddha taught us to question his teachings and accept only those that we could verify for ourselves, or at least complement what we have already understood. He describes the Buddhadharma as having the quality of ehipassika – ‘come-and-see’ or ‘look-for-yourself.’

Understanding skilful means this way, we can open up to Buddhists with different views & practices to our own. They may use various forms of the Buddhadharma skilfully (or not), but recognising all forms of Buddhism as potential expressions of the same spirit of expediency towards awakening at least leaves us open-minded towards them. A Theravada Buddhist can use the teachings & conventions of their tradition skilfully whilst recognising that a Zen Buddhist may do the same with theirs. Ditto, Tibetan & Pure Land, or Nichiren & secular Buddhism. Moreover, it can be seen that non-Buddhists may be awakening to our true nature via their traditions also. This doesn’t mean clinging to the view that ‘all roads lead to Rome’ and that no differences should be highlighted, however. It simply means using one’s own path skilfully whilst being open to the possibility that the same may be so for others walking very different paths. It’s up to each of us to use what we have skilfully. As Buddha says: Walk on!

Ajahn Munindo on Judgement-Free Awareness

Ajahn Munindo (1951-present): Mr. Freedom

There is a church in the middle of Newcastle that has painted on the front doors, ‘Hate all Evil. Love all Good.’ If you were brought up with that sort of conditioning, as many of us were, you will inevitably have been led to this inwardly divided state. According to this teaching – which I am sure is entirely contrary to the Way of Jesus – God loves good and hates evil. The good ones he embraces and takes up to heaven where they have a good time forever, and the bad ones he chucks into hell where they have a bad time forever. With this kind of conditioning, when, in the face of recognising our faults we want to be virtuous, we start playing God; we set up this almighty tyrant in our minds that’s sitting in judgment all the time. We end up eternally taking sides for and against ourselves – and it is terrible, it tears us apart.

The good news is that taking sides is not an obligation – we don’t have to do it. We don’t have to follow these compulsions. With simple, careful, kind, patient attention we can recognise them as a tendency of mind. They are not the mind itself! They are not who and what we are. And having seen them, little by little, we are less caught up in them. As long as we don’t start playing their game by judging the judging mind, saying, ‘I shouldn’t be judging,’ we take away the counter-force which gives these tendencies their vitality.

We come to know the judging mind as it is. The judging mind is just so. There is nothing inherently wrong with the judging mind. Its ability to evaluate and discriminate is an important part of the intelligence that we as human beings use for our safety and survival. The problem is that its influence has become disproportionately large in our day-today living, and it never wants to be quiet! Through careful feeling-investigation we can come to see this hyperactivity for what it is and allow the discriminative function to resume its proper place. We experience whatever is happening with our full attention but with calmness and some degree of equanimity. In each moment that we see the judging mind objectively – just as it is – we purify the underlying view that we have of life.

In the deeper dimensions of our being there’s this kind of work to do. I would suggest that if we have the agility to move in and out of these various dimensions we will become adept at addressing very complex issues. In our daily life we can usefully set time aside, perhaps thirty minutes each day, to sit in formal meditation, and this agility will grow. Even ten minutes of well-spent sitting, being still and going back to the basic feeling of a total non-judgemental relationship with life, to perfect receptivity to the moment, can be of great benefit. Call it meditation, call it contemplation, call it whatever you like! It is a way of putting some time aside to value this part of life, to keep this faculty alive. And I trust that, as we emerge into the more mundane workaday activity of our lives, in which we engage with people in situations and make decisions and so forth, we will find that we have a firmer foundation. The decisions we make will be informed by an underlying clear view.

The above is taken from the excellent book ‘Unexpected Freedom’ which is freely downloadable here. Ajahn Munindo has been a Buddhist monk since 1975 and studied with the forest monks Ajahn Chah and Ajahn Sumedho. He is the abbot of Aruna Ratanagiri Buddhist Monastery in northern England.