Dhammapala DHHAMMAPALAAMMAPALA Buddhist Monastery

2011

Dhammapala, Am Waldrand, CH-3718 Kandersteg, Switzerland www.dhammapala.ch VVisitorsisitors [email protected]

Dhammapala Monastery is open to visitors and guests for most of the year, however, during retreats (see retreat program), accommodation is reserved only for registered retreatants and, during January to the 25th of March, only for the resident community. Guests coming for the fi rst time are normally required to attend one of the sched- uled weekend retreats (please check with the Guest Monk). Prior notifi cation is necessary and guests are required to follow the monastic (or retreat) schedule and abide by the eight precepts. Requests to receive the annual newsletter (in English, German, French or Thai), and general enquiries, are welcome.

Tel. ++41 (0)33/675 21 00 Fax (0)33/ 675 22 41 With the exception of January and February, Margrit will answer the phone Wednesday – Saturday inclusive from 9 – 11 a.m. At other times, please do leave a message on our answering machine, and we will call you back as soon as possible. Thank you!

Daily routine: 05.30 Meditation 11.15 Main meal 06.30 Clean-up 17.00 Informal Tea 07.00 Breakfast 19.30 Meditation 08.15 Work period

Most evenings at 19.30 there is chanting and meditation. On Saturday evenings the meditation is followed by a Dhamma Talk or a Dhamma dialogue. Participation in the activities of the monastery is free of charge. The monastic community is, however, dependant for its support on freewill donations. These may be made at the monastery or paid into the following account:

In Switzerland: Spar + Leihkasse, 3714 Frutigen, 30-38188-9 Verein Dhammapala, IBAN CH65 0878 4016 2208 3700 7

In Germany: Deutsche Bank Lörrach, Verein Dhammapala, Acc.-Nr. 065 377 4; BLZ 683 700 34 For electronic transfer (also from other countries) on account of the Deutsche Bank Lörrach: IBAN DE27 6837 0034 0065 3774 00 BIC/SWIFT DEUTDE6F683 Neewsws fr oomm Dhhammapalaammapala Moonasterynastery

With the alpine meadows slowly turning Arrival of the Buddha to a pale green under the intense Around early June a specially made September sun, temperatures dropping statue of the Buddha appeared in Kan- close to zero during early morning hours dersteg from Th ailand. It was delivered and the last juicy bits of grass in an unpretentious wooden box and disappearing into the stomachs of mighty padded up with long bandages, as if Swiss cows, the face of Dhammapala the artist Christo had been directly Monastery presents itself in a new and involved. Th e whole Dhammapala com- unusual way. munity was engaged in the unwrapping process, and our fi rst glimpse of Phra Buddha Vajira Trilokanat Satsada (that’s its offi cial name, meaning: Th e Awak- ened One with Diamond-like Wisdom, Teacher of the Th ree Worlds) revealed a most excellent and inspiring work of art. We immediately shift ed it to its designated site, knowing that some more preparations would still have to be made before the Buddha could fi nally stand in its proper position. A few weeks later the existing terrace of the monastery was extended and a stone plinth, half a meter high, was placed on the south eastern side. Th is is where the statue of the Buddha with the fearless gesture has taken its place. It is facing

Dhammapala Newslett er 2011 1 and passers-by expressed comments of appreciation. Maybe this is the hallmark of a well craft ed piece of art within a spiritual context: that people, from very diverse backgrounds and with diff erent views on life experience, feel an intuitive resonance, without having to relate this to a Girl drawing the Buddha specifi c faith or even a spiritual teach- the direction where everybody passes ing. When the Good, True and Beauti- through the maple lined avenue lead- ful is represented in such an exquisite ing to the monastery. Without specifi c way, then the human heart tends to planning it so happened that the stones respond with spontaneous recognition. of the terrace were brought in from Ajahn Sumedho refl ected on this India, the Buddha statue itself is from in his book ‘Th e mind and the way’: Th ailand and the plinth stones origi- “When you contemplate a Buddha nate locally. A suitable symbolism for statue, you notice that it’s an image of the connection of the original physical a human being who’s composed, who’s realm of the Dhamma, moving on into alert and serene. It is facing the world a new environment in Asia, and fi nally looking at things. It’s aware of the arriving in a small mountain valley in world without being deluded or being Central Europe at the beginning of the caught up in it. It’s neither ecstatic nor 21st Century. depressed. It represents the ability of It was surprising and delightful at a human being to be completely calm the same time that the impressively aes- and see things as they really are – and thetic presence of an admittedly alien this provides a most skillful sugges- symbolics fi gure tion to the mind. When contemplating couldc engender a Buddha image, you begin to feel a sos much ac- sense of calm. Hence, living with Bud- ceptancec and dha images is a pleasant thing; they admiration.a are very peaceful objects to be with. Of NotN only the course when we surround ourselves residentsr and with sculptures showing great passions guestsg of the of anger and ecstasy and all that which monastery,m but is alluring and arousing to the passions alsoa the neigh- within us, then we become passionate The FFearlessearless MudraMudra bors,b workmen

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2 and aroused. We become what we look at. What is around us aff ects our minds. So when you meditate more and more, what you choose to surround yourself with are things that lead you to peace- fulness, rather than to excitement.” Th e predominant purpose of religious sculptures and statues does not consist in exclusively serving our aes- thetic pleasure, but it connects us fi rst of all with the latent or even completely CircumnambulationCircumnambulation of the BBuddhauddha obvious properties of an awakened into an androgynous whole. Th e ges- mind – with something that is pres- ture of fearlessness could also be taken ent as a potential within all of us. Th e at fi rst glance as a gesture of rejection. It resonance which we sense in the pres- is not supposed to prevent people from ence of an expressive Buddha statue can drawing closer to the monastery, to the lead us instantly into a contemplative monks or even to the Buddhist teach- state and add to the understanding of ings. Th e gesture of the open hand is the reality to which it is pointing. In initially meant for all those impulses of this sense it is again the famous fi nger our own experience which are ruled by pointing to the moon rather than the fear and whereby the heart is contract- moon itself. Th at sometimes we would ed with a sense of oppressive tightness. like to stop and gaze, in silent enjoy- Predominantly it wants to communi- ment and delight, in front of a religious cate that the awakened heart – the heart work of art is totally legitimate and of awareness – can stay fully present in prepares the heart eff ortlessly for the the face of fear. Th e light rays of aware- experience of one’s own inner stillness, ness can penetrate down to the fi nest seeing and composure. roots of those emotional states, Th e Buddha statue in the walking posture inside the garden of the monastery has an open and mindfully collect- ed gaze. It is not completely absorbed in itself, but is turned out towards the valley. Its whole bearing is one of refi ned, fl owing elegance and combines, in a balanced way, male and female aspects

Dhammapala Newslett er 2011 3 where ignorance and mental blind- and ornate wood carvings. Directly ness keep inducing us to identify with beside the entrance door two wood the processes of body and mind. In the carved Devas (heavenly beings) greet representation of the Buddha with the the monastery visitors with the gesture Abhaya gesture, spiritual realization of Anjali. Th is gesture expresses wel- goes beyond any form of fear and its come and respect at the same time. Th e roots. greeting aspect speaks for itself. Th e gesture of respect, which is expressed Outward signs in Asian countries in such a graceful Since the summer of this year Dham- way, is meant to address specifi cally all mapala has been much more rec- those people who are willing to engage in an adventure of inner exploration in an open, truthful and authentic way. In that sense this gesture is meant for all those who are really interested, in- dependent of their individual world views, their momentary states of mind or any evaluations of their own spiritual competence. Looking up towards the roof of the monastery porch, one now receives an-

WalkingWalking memeditationditation Swiss ststyleyle ognizable than before as a Buddhist monastery or as a spiritual place in general. Before this time the Chalet at the edge of the forest could hardly be other reminder, thanks to a wood carv- distinguished from other buildings of ing which represents the fi rst teaching similar style in the area. Besides the of the Buddha, given in the deer park Buddha statue some other works of art of Sarnath. Th ere the Buddha presented from Th ailand reached us in the spring, the essence of his teachings, the four eventually in order to send non verbal Noble Truths with the Eightfold Path messages to the random passers-by or to overcome all suff ering, which since to guests of the monastery. Th eir de- then has been symbolized by a wheel sign consists of impressively intricate with eight spokes. Th e eightfold wheel,

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4 which now has found its place in the thatt hesitation and to gable end of the porch, belonged to- depictd the Buddha in gether with the lotus fl ower, the Bodhi humanh form. tree, the footprint and the empty seat Since Septem- to the fi rst symbolic representations of berb a new, majestic the Awakened One. During the fi rst monasterym sign has centuries aft er the Buddha’s realization beenb erected at the of Nibbana a fi gurative representation of entrancee to the mon- the Awakened One seemed unthinkable, asterya property. In even though there never existed any ratherr large Roman prohibition in that respect. A verse from anda Th ai letters it this historical period before the Chris- drawsd attention to tian era expresses adequately the attitude thet place. Admittedly behind it: “Because you, Awakened One, alla these changes are are unthinkable, immeasurable, unimag- ‘only’‘ of an external inable and beyond calculation; only you DevataDevata nature.n But aft er hav- yourself are able to recognize yourself.” ing fi nished the basic work projects, Out of an immense respect for what the which were all indispensable to establish Buddha knew one hesitated for a long the monastery and took years to accom- time to cast an image. It was not until plish – i.e. the meditation hall, the ava- aft er a few centuries within the Chris- lanche dam, the cellar and ground water tian era that people started to overcome drainage systems, the renovation of livingl spaces and installationi of newn bathrooms etc.e as well as the repaymentr of the lastl mortgages – wew can now look towardst the more refir ned aspects ofo the external features.f In the 202 th year since tthe opening of DDhammapala in KKandersteg and New MonasteryMonastery eentrancentrance

Dhammapala Newslett er 2011 5 with an increased acceptance by the local population, there isn’t so much the feeling anymore of wanting to play down our presence in order not to appear too obtrusive. Th ere is now more a general sense of naturalness: “We are here. Th is is what we do – and that is on off er. Please come closer if you’re inter- Sr. KovidaKovida andand AnagarikaAnagarika Maria visit DDhammapalahammapala ested.” specifi c religious curricula or just out of their own interest, to receive refl ections Activities and people on very relevant themes for modern As in the past, during this year diverse societies, in particular on religious tol- groups and individuals have taken up erance. Also the local VHS (Open Uni- the invitation to use the monastery as versity) attended a sequence of evening a contemplative space for stillness and talks and received practical instructions meditation. Th ere was a Th ai language in meditation. And last but not least the weekend retreat with Ajahn Th irad- Swiss Th ai community, who didn’t just hammo in April, during his annual re- come in large numbers for the biannual turn to the European hemisphere. Sister festivities – Vesakha and Kathina – but Kovida gave an English language week- again and again delighted us in between end retreat in August, and Ashin Otta- with their heartfelt enthusiasm. Even ma and Ajahn Khemasiri gave a whole though the offi cial inauguration of the row of short and medium length re- Buddha statue in the monastery garden treats throughout the year. Various stu- was planned for late October, we have dent groups came to visit within their already had a spontaneous “unoffi cial one”o in Sep- tember.t Around 150 Th ai people,p seven monksm and one AnagarikaA took partp in an in- spirings open air ceremonyc under perfectp weather conditions.c Th is WandertagWandertag witwithh BBhikkunihikkuni VisuddhuVisuddhu andand AshinAshin Ottama

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6 included Dhamma refl ections, a guided meditation, blessing chants and most of all an alms- giving ceremony for the monastery, which was the original reason for their visit. Th e money tree, which was off ered to the monastic community at the end of the Blessing chanting day, struggled hard to carry its burden ing his whole stay were a clear signal of leaves and blossoms with dignity. though, that everyone would love to see him again in our mountain monastery. On the 27th of October fi nally the formal inauguration of the Buddha Rupa As in previous years, the year took place under the auspices of Luang 2010 also brought changes within the Por Sumedho. A few days earlier he had Dhammapala community. Th e winter already blessed our Kathina ceremony retreat went by in an extraordinarily with his presence, together with the quiet fashion, with Ashin Ottama Japanese monk Ajahn Nyanarato and and Anagarika Jivan representing the the Cambodian monk Bhante Ty Bun- constant presence, with the aid of Tan tha from Péry. During the few days of Gavesako, our Russian friend Dmitry Luang Por Sumedho’s visit we became – who even stayed on for another half acutely aware, that this might well have year – and a small team of helpers. To- been his last wards the end of May Tan Nandiyo visit to Swit- zerland, as he plans to retire to the forest monasteries of Th ailand towards the end of this year. Th e waves of immense gratitude expressed to him dur- Buddha rupa inauguration ceremony

Dhammapala Newslett er 2011 7 Bhikkhuni Visuddhi together with a group of Czech friends and the Dutch monk Tan Jhaniko spent a few weeks with us. Th e month of July was, just as in 2009, a time of farewell. Ashin Ot- tama said goodbye to Dhammapala aft er having lived with us, on and off , for 14 years and established his new monastic home in Santacittarama. It was his explicit wish to live a quieter, BlessingBlessing secluded lifestyle in one of the medita- and Samanera Sunnyato came back tion huts within the Italian monastery. from England, where they had spent We have heard in the meantime that his the winter. In addition, as a temporary wish has actually become a reality, this new member, the Portuguese monk being a good reason for us to be with Tan Dhammiko arrived for a couple of him in spirit with our appreciative joy months. We also received for shorter and good wishes for the future. Also visits members from other quarters of Tan Dhammiko moved to Amaravati the wider Sangha during the mountain in England before the beginning of the spring season. formal rainy season. Around Ve- sakh time in late May Ajahn Preecha and Anagarika Sebastiano came from Monastero Santacittarama in Italy, and the Swiss Romande Tan Asoko arrived from Wat Pah Nanachat in Th ailand. During June our old friend AlAlmsms givinggiving ceremonyceremony in thethe MonasteryMonastery ggardenarden

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8 likel empty beaches or uninhabited islands.i In theory not a bad idea, as thet spaciousness of the primordial landscape,l the steady presence of thet ocean and the sparse popula- tiont seemed all very promising. ButB wanting to paddle out into thet Pacifi c Ocean as a lay Kayaker, whow had never in his life sat in NewNew ZZealandealand beach suchs a thing, seemed a bit too dar- A personal comment ing. Aft er a few modest trial runs we decided to use more conventional At the onset of the wildfl ower season means of transport: i.e. to hitchhike. It I returned to Dhammapala aft er a is an essential part of a journey into the benefi cial 7 months sabbatical period. unknown that you don’t get what you From November 2009 until the end expect or what you wish for. Once we of May 2010 I had the opportunity of had let go of the idea of idyllic places in living in a more secluded way in diff er- lonely natural surroundings, we were ent monasteries around the world. Th e more than compensated on the human main part of this period was spent on level because we were entirely depen- the North island of New Zealand – a dent on others for our daily nourish- longer stay at Vimutti and a shorter ment. Th e sense of being at the mercy one in Bodhinyanarama Monastery, of others on a daily basis, of people we plus a one month ‘journey into the unknown’ in the most northern tip of the island. My friend Ajahn Chandako had the ingenious idea that we should move about using Kayaks instead of relying entirely on walking boots – in pursuit of secluded places Root ofof a tree in Aukland,Aukland, NZNZ

Dhammapala Newslett er 2011 9 didn’t yet know, brought back into our consciousness one of the most funda- mental aspects of Bhikkhu life: we are living in a state of dependence even though life in monasteries can easily lead us to forget this, as we are normally looked aft er in such a caring way. Curiously aft er some initial hesitation, the impression of dependence on others induced in us a light hearted feeling of spreading our wings. An increasing In front of the UtoUtopiapia CCafeafe sense of trust in the basic goodness of human beings and in our basically inse- this special heart trusting period of my cure existential situation kept growing sabbatical brings to mind a refl ection of from day to day. Looking back now to an unknown author: “Life is good right now. Th ere may always remain the unsettling taste of the unknown, and our lives will inevitably invite us to greater humility. But this begins to fi ll us with wonder instead of fear. A sense of loving our universe begins to grow until, eventually, we trust that we are fl owing in harmony with life and are always supported and buoyed by a great and compassionate current.”

GiantGiant NZ ttreeree rrootsoots

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1100

As Prepared as We Can Be Ajahn Munindo

I‘d like to start by talking about a really good Dhamma book that I‘ve just fi nished reading. It‘s not one that you will fi nd in the Tipitaka. It‘s called 'Savage Arena' by Joe Tasker. Some of you may have come across it, those of you that are into mountain climbing. It‘s full of stories about impossible situations, about determination, concentration, focus and cooperation, things that I can relate to from the perspective of a commitment to the contemplative life, including the experience of seeing your friend fall off the cliff and wishing desperately it hadn‘t happened.... Th ere was one area of the story that strongly held my attention and which I would like to discuss this evening. It was about a less glamorous aspect of the journey. Th e most exciting part of course was reaching for the summit. However, one of the most important parts of the journey was the preparation. So, every time the climbers went out on a trip, there was a huge amount of eff ort went into preparation – preparing the gear, preparing the funds, preparing the food, sorting out the politics, getting visas ready. And this part of the journey can be tedious. Th ey found it tedious. In the case of the monastic life, the intense experiences and profound insights are the bits that we tend to most readily focus on. But so many of the teachings recorded in the scriptures and given to us by our teachers are about preparation. So this is what I would like to contemplate this evening. Th ere’s a tape recording I have of a talk of Luang Por Chah, probably one of the last recordings of anything he said. It was taken at Tum Saeng Pet when Luang Por was receiving some lay guests. Th ey were just about to come over to visit us here in England, and so when they were with Luang Por they gave him a tape recorder and suggested he might like to send a message to the Sangha in Britain. So Luang Por took the tape recorder and started going through the names ‘Oh, Sumedho, Sucitto, Anando...’ and gave a friendly and uplift ing talk. One of the things he mentioned was how being an abbot is like being a rubbish tin, where you just sit there and be dumped on. Th at’s your job. If nobody else dumps on you, you attend to your own rubbish. Th at was helpful, and to the point. When he’d fi nished giving this specifi c message, the tape

Dhammapala Newslett er 2011 1111 was left running and he just started chatting informally about practice. In the course of this, at one stage he said ‘You know, people think sitting on their cushion is practice. Th ey’ve got it all wrong’. He said, ‘Th is is preparation, and it is very important. We’ve got to do the preparation, but the practice is when the “arom kattup jai”’, which means that when the passions impact on the heart; are you truly there for it? He said ‘Th at’s the moment of practice’. And it’s not something we can strategise. You don’t go on a course and learn how to do that. We sit and prepare ourselves, so that when it happens we are ready. So I have this perspective, that there are these two aspects of the journey, preparation and practice. Of course we all want ‘to be there for the moment’ but aspiration is only one aspect of training. Th ere’s also the preparation, and if we don’t do it, then there are consequences. Many of you will have your own experiences of being not properly prepared. I certainly have mine. Th ere’s a verse in the Pali that we know as the Ovadapatimokkha. Th is gathering that we’re having now is something that in previous years used to occur around Magha Puja, when by tradition, we would recite this verse: Th e last line of the verse, etam buddhanasasanam, translates as ‘Th is is the teaching of all the Buddhas’. Sabbapapassa karanam, Kusalass’ upasampada, Sacitta-pariyodapanam, Etam buddhanasasanam. I fi nd that so inspiring! It’s great to know that not only Gotama Buddha said it, but all the other Buddhas said it as well. Th e story goes that Ananda went to see the Buddha and said ‘Can you tell us about Konagamana and Vipassi and all the great noble Buddhas of the past: What were their teachings?’ And this verse is reported as being what the Lord Buddha said.

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1122 Initial Restraint Th e fi rst line of this verse talks about refraining from, and restraining that which is evil – Sabbapapassa akaranam. I can remember times in my life when I could have been better prepared in this area. So this is where the verse begins, to refrain from doing that which shouldn’t be done. If we don’t understand that, we dive into the third line – sacitta-pariyodapanam – the purifi cation of the heart, ‘How inspiring to have a pure heart, and to become purifi ed like the masters!’ I know that’s what I wanted to do in my fi rst vassa when I was living with Ajahn Tate; I wanted to purify the heart. I’d had my initial insights when I was living with a group of beautiful friends in Mullumbimbee in Australia. I have happy memories of being up there on the ridge meditating, hugging trees, sitting in samadhi and crying with tears of bliss. I used to like to bake bread and let it rise for 40 minutes while I walked meditation. Th en, with samadhi, I’d come back, and would quietly, sensitively break it and savour the aroma. Th en, with samadhi, I would share it with my fellow community members. In those days I had some very inspiring and encouraging insights. However, what I didn’t see was that the radiance I was enjoying was dependent on getting my own way all the time. I decided I wanted to head off to Asia – which is where I believed all the enlightened people were. I needed some money, so I went down to Sydney to fi nd work. When I found myself in a position where I had to work at things I disliked, and live with people who didn’t share the same values and interests, and who were not impressed with my refi ned spirituality, the inner sense of radiance disappeared. Losing my peaceful mental states was agonizing for me. In losing something inherently beautiful, I can still remember the pain. A few weeks earlier up there on the ridge, looking out from Byron Bay at the sunrise, sitting and feeling so peaceful, there had been something very appropriate and truly beautiful. At that time I wasn’t smoking anything either. It was a natural reconnecting with something wonderful that I found was already there. And it was there – I wasn’t imagining it! When I would go back to it, it was still there – a natural self-existent peace. All that was needed was for me to focus attention in a certain way, and I could go back to this wonderful beautiful place of tremendous joy. But when I went to Sydney I couldn’t fi nd it anymore. It wasn’t because of the change in environment. Th at was something that I realized even then, although I tried for some time to pretend otherwise. In fact, it was because of my lack of restraint, for sure.

Dhammapala Newslett er 2011 1133 I can remember, during those few weeks that I was in Sydney, thinking, ‘If ever I’m in a position where I am encouraging people to practise meditation, there’s one thing I want to do: encourage people to learn restraint’, because if you potentize consciousness and yet haven’t learned restraint, then the consequences are excruciating. Ignoring this stage of preparation is like a man already sick, setting out to climb Everest without a medicine kit. Cultivating Goodness Th e next line of the verse is kusalass’ upasampada: to cultivate the powers of goodness within ourselves, to cultivate that which is truly good. We can cultivate, generate and maintain wonderful things. And it counts! Th ere are wonderful things that I know I can do. When I know that, then I don’t feel powerless; I don’t feel ashamed; I don’t become lost in guilt; I don’t feel any sense that I’m abdicating responsibility. I’m doing what is mine to do. So refraining from that which is unskilful, unwholesome, shouldn’t be done; and cultivating that which is good: for me this is preparation. And if we’re not prepared, then we take the consequences. Th ere is no point in blaming somebody else. Like those climbers on the mountain; at one stage they went up without enough food. Th ey could have done the summit if they’d taken more food. In the event, they couldn’t do it. Th ey were stuck in a snow cave for three days. On another occasion they didn’t take enough gas, so they couldn’t melt the snow. Th ey were so dehydrated they barely made it down the mountain. So it is with us. If we don’t prepare ourselves, then when the passions impact on the heart, as Luang Por Chah was saying, we are not able to practise. Th is is what I would call sacitta-pariyodapanam – the purifi cation of the heart, the purifi cation of awareness. Th e purifi cation happens in those rare precious moments where I can’t handle myself. I can’t handle it anymore. It’s beyond me. SSuch moments, we can’t strategize. BBut we can prepare ourselves for it, wwe can equip ourselves for it, but wwhen it happens, it happens, and it’s uusually not convenient. Once when I wwas having a Dhamma conversation wwith the Venerable Myokyoni, I fell iinto complaining about how diffi cult ppractice can be at times. I am most ggrateful to her for the comment she mmade. She said, ‘Venerable, when it’s tthe real thing, it feels like too much,

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1144 too soon.’ I remember listening to Luang Por Chah talk about certain states that you can get into in practice. Some of you will be familiar with the story he told about a stage of practice that was unfamiliar to him that he once got stuck in. Having prepared himself as a young monk with conceptual understanding, he then threw himself into practice with tremendous enthusiasm and apparently made rapid and good progress. Th en he says he reached a point where an image would come to him in meditation, where he was standing on the edge of a cliff . He got to this point where it was like there was nothing there. He was used to getting somewhere in his practice, and he got to this point where he was stuck. He said that every time he’d sit in meditation, this same image would come back, and he’d just have to walk back and try again. He kept going at it like this for nearly two years, until eventually he met Ajahn Wung, a contemporary of Ajahn Lee, a very impressive Dhammayut monk. When Ajahn Chah came across Ajahn Wung out in the forest, he was inspired by him as soon as he saw him. He just saw him and he knew – he knew. So he started talking about the struggle of his practice and Ajahn Wung said ‘Oh, that’s what’s been happening to you. You want to hear what’s been happening to me! I had this experience where I was doing walking meditation, and I got to the end of my meditation track and it was like, I just started sinking into the earth. I don’t know how far I sank; I just sank as far as you could sink. It was a long way. Th en I started coming back up again. And I came to the ground level – it really appeared that this was happening – I came to the level of the ground, and then I levitated! I went up into the air and my body hit the branches. When my body hit the branches, it exploded. I could see my large intestine thrown over there, my small intestine over here, and my liver and kidneys hanging somewhere else. And I thought “Th is is really unpleasant!” But,’ he said, ‘I was prepared for it. I knew this is just the way it appears to be. Th ere was suffi cient mindfulness, so I didn’t lose perspective.’ And so Luang Por Chah said ‘Well that’s very strange, but what can you say about me?’ He told him his story, and Ajahn Wung said to him, ‘You need to understand that you’ve reached what can be called “the edge of perception”. And if you keep pushing, you’re going to suff er.’ He said, ‘When you reach the edge of perception what do you do? You stand there. You wait.’ If we are properly prepared we know how to accord with the changing circumstance. Th e ability to wait like that takes an agility of practice, which is a force of goodness.

Dhammapala Newslett er 2011 1155 If we haven’t equipped ourselves with this ability to just wait, when waiting is what is called for, then we keep hammering away at the same technique, doing the same thing we’ve been doing. We hammer away, but it doesn’t work. We need to be willing; we need to be agile enough, to wait. What’s called for is just standing there, just being aware. Not doing anything. And that can be the transformation. Th en the Way happens. It’s astounding. I’m very grateful to Luang Por Chah for telling that story. I remembered it just at the right time some years ago. I was in America, and having an exceptionally bad time. I was having one of those moments where I had dropped into my own perfectly defi ned black hole, as unique in its way as everyone else’s. I can still remember the day very well. It was one of the worst days of my life. I was with a friend visiting the Grand Canyon. Because of how I was feeling I had decided it was better to be on my own. I left the people I was with, and walked off along this edge of the Grand Canyon. I was feeling really bad, I mean really bad. I reached a particular point where the ground just dropped away. It seemed to drop away forever. I was standing there, right on the edge of this, looking. My belief in rebirth is such that suicide has never been an option in my life; so that wasn’t in my mind. Th ere was a shaking; there was a trembling going on. I looked up just off to the left , and there was a sign that said ‘Th e Abyss’. It was around that time that I remembered Luang Por’s story, while standing on the edge of this abyss and not knowing what to do. So I just sat down and waited. It wasn’t enlightenment, but it was an important moment for me, a moment when I remembered that when you reach a point where you can’t handle it any more, you need to be agile enough to change tack. To just keep moving forward is not always an option for you. Purifi cation So the purifi cation of the heart, the purifi cation of one’s own heart, for me is not something that I know how to do, but I trust that it happens if we’ve adequately prepared ourselves with restraint and suffi ciently cultivated the forces of goodness. Th en one’s heart is oriented towards that which one loves more than anything else. What is it that we love more than anything else? To know this, or at least to feel this, is profoundly important. To know that one is not just interested in Dhamma, but that one loves. It is something that I profoundly care about, more than anything else. We may have our own word for it, or maybe no word, but this is what is meant when I say ‘I go for refuge to Dhamma’. Th ere is not merely a tradition I observe:, I need to bow. And if it is a dimension that one consciously connects with, if it is something that we feel within, if it is a reality in relationship with which I’m just utterly insignifi cant, then I trust that when life comes to the point of utter impossibility, then that which needs to be realised can be realised. It doesn’t happen on my terms. Th at’s why when I go for refuge to the Triple Gem I try to remember to do it quite consciously.

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1166 Th is I, this me, this person that was born in Te Awamutu, who grew up in Morrinsville, and has this mother, and that father; has this history, has that reputation and has these features – this character that I experience myself to be, I willingly go for refuge to Dhamma. Because why? Because if I don’t orient myself towards this principle, then my way is what is more important; that becomes the default mechanism that takes over when I’m in a fi x and don’t know what to do. If I haven’t prepared myself, if I haven’t gone for refuge to Dhamma, consciously, regularly, physically, mentally, verbally, if I reach this position where I don’t know what to do, I just say, ‘Well, what do I want to do? I want to know what I’m supposed to be doing. I want to be sure. I want an answer. I want to feel safe and secure. I want someone to tell me.’ And we are driven by such wanting. But if we have prepared ourselves, with going for refuge to what is, then even when we’re faced with the situation where our only apparent reality is ‘I really don’t know’, we can be there for that. We can stay there with that. It is Dhamma that sustains us, not my way. And so, going for refuge to the Dhamma, prepared with the conscious recognition of there being something that we love, there’s a willingness to orientate ourselves towards that; and there’s a wish to off er ourselves in service of that. Th en we will be sustained, we will be nourished. What happens next is not up to me, but I do trust that the Way will unfold.

Dhammapala Newslett er 2011 1177 Dhammapala CCalendaralendar 2011

Meditation weekends will take place at the Dhammapala monastery, the group meetings with a monk from the monastery in the corresponding localities. For addresses check the 3rd page of the cover. January September Monastic retreat 11-25 Retreat weeks at the monastery* January 3rd till March 25th 28 Geneva March October 26/27 Meditation Weekend 07-09 Meditation weekend (– in Thaï) with Aj. Thiradhammo (– in German) with Aj. Khemasiri 16 KATHINA-FESTIVAL April 19 Bern 27 Geneva November May 11-13 Meditation weekend 11 Bern (– in German) with Aj. Khemasiri 15 VESAKHA-FESTIVAL 14-20 Retreat week at the monastery * 20-22 Meditation weekend 21 Zurich (– in German) with Aj. Khemasiri 23-29 Retreat week at the monastery* December 14 Geneva June 06 Zurich January – March 2012 Monastic 3-month retreat July 08-10 Meditation weekend (– in German) with Aj. Khemasiri 20 Geneva August 12-14 Meditation weekend (– in German) with Aj. Khemasiri

* During this period of time the community reduces its activity to a minimum and appreciates the support of a limited number of guests.

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1188 Meditation Weekends 2011

(G) = German (E) = English (T) = Thai

26/27 March (T) (Aj. Thiradhammo) 20-22 May (G) (Aj. Khemasiri) 08-10 July (G) (Aj. Khemasiri) 12-14 August (G) (Aj. Khemasiri) 07-09 October (G) (Aj. Khemasiri) 11-13 November (G) (Aj. Khemasiri)

he weekends usually start on Friday evening at 19:30 h. In order Tto be appropriately oriented and acclimatised to the monastic environment we ask participants to arrive at the monastery from 17:00h/18:00h. It is appreciated if one considers the eight ethical precepts of the monastery as binding, including the practice of noble silence. The practical instructions and teachings are generally held in German unless otherwise specified. To be admitted as a participant, a fax, e-mail or telephone booking is necessary (Wed. – Sat. / 9:00 – 11:00). As courses are very often fully booked we ask kindly to only register if one plans to participate during the whole weekend. The monastery is entirely supported by donations (Dana = generosity), and we recommend at the beginning of the course to make a food contribution towards the four meals of the weekend. Also a monetary donation at the end of the course will be appreciated. Please also bring along a sleeping bag plus pillow case or a whole set of bedding.

Our Gratitude We would like to express our appreciation for the various contributions to create this newsletter. Th e lay out was done by Ron Lumsden with technical support from Tavaro. Th e proofreading of the texts was done by Anagarika Jivan and Patricia Rollier. Photographic material was provided by Ajahn Khemasiri, Berti Buff y and Th itirat Winteler.

Dhammapala Newslett er 2011 1199 Long & ext ernal Ret reats 2011 • All retreats are given in German unless otherwise specified. • Registrations for the September retreat are accepted from April 2011 onwards, those for the New Year retreat from June 2011 onwards. • Voluntary cooks are most welcome for all the retreats.

21-25 April Easter Retreat with Ajahn Khemasiri Course in silence open to all

09-13 June Pentecost Retreat with the nun Ajahn Kovida (in English) Course in silence open to all

03-10 September „Achtsamkeit in Stille und im Dialog“ with Ajahn Khemasiri In this course, formal meditation shall be enriched by daily Dhamma dialogue – only for people with prior retreat experience – participants may extend their retreat time for a week within the monastic retreat structure – registrations are accepted from March 2011 onwards.

26 December-01 January 2012 New Year Retreat The teacher’s name will be known by June 2011 and then also registrations will be accepted.

9-11 December Meditation retreat with Ajahn Khemasiri in Provence (France) Teachings will be given in English with French translation Contact: Le Refuge, Tel.: +33 (0)4 4292 4528

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20 MMeditationeditation groupsgroups contactscontacts

Switzerland Avegno Martin Züllig 091 796 27 24 Baden Maria Sarah Bratschi 056 406 39 59 Basel Robert Szalies 061 554 92 49; 079 360 43 64 Rainer Künzi – www.kalyanamitta.ch 061 331 13 04 Beatenberg Meditationszentrum – www.karuna.ch 033 841 21 31 Bern Evelyne Wittwer 031 534 03 50 Irene Bumbacher – 031 331 91 06 www.zentrumfuerbuddhismus.ch Biel Andreas Bachmann 032 322 57 65 Genf Chongcharoen Sornkaew 022 757 54 04 Lausanne Laurence McKenzie 021 711 26 92 Luzern Yvonne Bühlmann 041 497 01 31 Pontresina Alain & Ursula Gayet 081 842 76 05 Weinfelden TG Roger Stalder 071 558 83 43 Winterthur Stéphanie Mosimann 052 238 12 31 Zürich Maya Küchler 044 391 68 72 Rolf Hafner – www.theravada.ch 079 358 90 77 Germany Freiburg Sonja Welker 0761 456 22 47 Susanne Steinhusen 0761 384 270 52 Hamburg Axel Wasmann 040 399 069 97 Heidelberg Robert Eckermann 06221 27 447 Hildesheim Johannes Dombrowski 05121 8090 580; 0151 1703 2799 Karlsruhe Hans-Peter Fettig 0721 9483 636; 0160 8351 187 Köln Akiñcano M. Weber 0221 139 64 45 München Buddhistische Gesellschaft München 089 388 499 09 Nürnberg Wolfgang Kaiser 0911 660 42 42 Ulm/Dürmentingen Dobrina Frank 07371 96 15 05 Italy Vihara Via Delle Prata 22, Localita ”Le Brulla”, Santacittarama I-02030 Frasso Sabino RT Fax +39 (0)6233 238 629 Tel. +39 (0)765 87 21 86 France Aix-en-Provence Le Refuge, 370 Ch. Fontaine de Fabrègues, F-13510 Eguilles Tel. +33 (0)4 42 92 45 28 Austria Wien Christoph Köck, Gfrornergasse 3/1/39, A-1060 Wien Tel. +43 (0)1 595 50 18 TheThe connection by traitrain:n: TTrainsrains leave Bern in the direction ofof Brig at 35 or 40 minutes past each hour and arrive in Kandersteg aaboutbout 1 hourhour later.later. For some connections yyouou hhaveave to cchangehange in SpiezSpiez.. From Kandersteg station to Dhammapala it is approximatelyapproximately 15 - 20 minutes on foot.foot.