Spring 2011•2554 Volume 16, Number 2

it? How could I engage the mind in a way that brings a quality of lightness to it?” When we practice this way, we are employing appropriate attention. It’s measuring the mind from a place of Dhamma, as opposed to a perspective of personality, of “me” and “mine.” We recognize that the mind is just a force of nature that can bring benefits or have drawbacks. When we simplify things for ourselves in this way, we can engage in a manner that brings forth the benefits that are possible. For working with the mind, the most general perspective on practice is to divide it into the aspects of and vipassanā—the development of tranquility and of insight. These are different quali- ties that the mind needs to rely on. They can be developed in a variety of ways. To Pasanno and Ajahn Sudanto lead a traditional almsround in White Salmon, WA, close to Pacific Hermitage create balance within the mind, we need to have both of those capacities available to us. The mind has the potential to become Measuring the Mind peaceful, tranquil, settled, still. It has A talk given by on July 31, 2010 the capacity for insight, understanding, wisdom, and discernment. Those are both This evening I’d like to talk a bit about to fill our minds with things that actually fruits of the practice that can arise, but meditation practice. Particularly as we’ve create more suffering than is useful, and they’re also ways of attending to the mind begun the , the formal rains retreat, more confusion than is necessary. and skills we can develop: attending to the we are trying to encourage everybody But there is another way to practice. mind in ways that foster tranquility and (Continued on page 12) to give more time to the formal side of We can attend to the actual need of the practice. In doing that, one of the things mind, gauge what’s going to be useful, and we need to learn is how to measure our discern how we can bring about a certain INSIDE: own minds. The term “measure the mind” balance in the mind. If the mind is restless From the Monastery Pg 2 means to give ourselves a more clear or agitated, rather than launching into a Gratitude, Death, and the sense of what the mind actually needs, running commentary on how awful it is, Third Noble Truth Pg 4 what is going to be useful and beneficial. we should ask, “What is it that would be a “Namatthu Ācariyassa” – Oftentimes when we evaluate the mind, source of balance? What would be useful Homage to Our Teacher Pg 6 we produce a running commentary on in bringing about settledness?” If the mind Calendar Pg 8 & 9 how things relate to the self: “I’ve got this is dull or lacking energy, we should actu- The Concept of “Retreat” in defilement or that defilement,” “I’ve got ally recognize that, not as some personal Early (Q & A) Pg 10

this problem or that problem,” “I’m like trait or some personality flaw, but instead Venerable Day… Pg 14 this or I’m like that,” “I shouldn’t be like as the state of the mind right now. Then Contributors: The , , Ajahn this or like that.” When we do this, we tend ask, “What would be useful to brighten Pasanno, Kovilo , and Anagārika Brian From the Monastery Spring 2011

Winter Retreat—Going Back to held meetings that focused on the skillful the Roots guidance of the Sangha in its many dimen- The monastery undertakes many impor- sions. Devoted laypeople came from far tant activities in the areas of generosity and and wide to cook food for all participants, virtue, but cultivation of the heart through offer material requisites to the monastics, formal meditation is the emphasis of the and participate in the commemorative Winter Retreat. Fifteen years ago, the first events. The overall feeling of Sangha and American branch monastery of the Ajahn faith was both nourishing and inspiring Chah Tradition, Abhayagiri, opened its as the best in people was brought out by doors to the public. The community took the focus on Ajahn Chah and his teach- this 2011 retreat time to reconnect with ings. After returning to Abhayagiri and the roots of its tradition by focusing on the re-joining the retreat, Ajahn Pasanno life history, teachings and practice of Thai continued to read the teachings of Ajahn meditation master Ajahn Chah. Chah to the community for the remaining In January, Ajahn Pasanno led the 10 weeks. For many, the most memorable community in the three month annual readings included Ajahn Jayasaro's draft of Winter Retreat before taking leave for a the biography of Ajahn Chah. The voice Scattering J's ashes at McKerricher State Park week in . While there, he partici- of Ajahn Pasanno held a natural authority pated in the regular commemoration of as he not only read the translations, but Ajahn Chah’s 1992 passing. Thousands answered questions and added recollec- schedule was varied to support the of lay people and several hundred tions from the time he had spent with his needs of the community. The middle came to pay respects to the relics of teacher in the tropics of Thailand. Hearing of the retreat focused on more solitary Ajahn Chah in order to remember his about the life of a forest master living in practice and allowed the monastics to goodness, his teachings, and his example. Northeast Thailand from 1918 onwards create their own schedule of meditation It was a time for Sangha harmony as helped the community understand more and study. A group of monks continued monastics gathered from many regions about its origin and tradition. with their classes and found inspira- and re-connected with spiritual friends During the three month retreat, a tion from the Buddha’s teachings in they had not seen for a long time. Elders group sitting and the original language of the Canon. Throughout the retreat, a crew of resident laypeople generously supported the monks as well as participated in the retreat schedule. The community ended the retreat with a day out to the coast, eating the morning meal at Three Jewels Dhamma Hall in Fort Bragg. At the coastline, the Sangha held a ceremony in commemoration of J. Steiber-Buckley's death. J. died of throat cancer in 2008 after spending more than six years self- lessly serving the Abhayagiri Community. Many community members allowed his ashes to drop through their fingers and softly combine with the water element of the Pacific Ocean. Meanwhile, the Pacific Hermitage in Washington was ending their winter

Abhayagiri cloister area with heavier than usual snowfall retreat. Despite the snowy weather during

2 • Fearless Mountain the retreat, they continued walking alms CTTB Connection round once a week. As of April the three In the dark of the night, Ajahn Gunavuddho present resumed their daily alms departed Abhayagiri and walked 20 miles round and teaching schedule. The local to attend a special meditation session support and good wishes have been very at the City of Ten Thousand Buddhas beneficial for the monastics and the project (CTTB). CTTB is located just outside of as a whole. Anagārika Joe Ginsberg, who Ukiah and is a large Chinese Mahāyāna spent the Winter Retreat at the Pacific monastery of the late Master Hua. The Hermitage, returned to Abhayagiri in tradition of walking from monastery to April. Tan Pamutto left a few days later to monastery was common for monks in the join Ajahn Sudanto and Tan Cāgānando time of the Buddha, and in these unprec- at the hermitage. The hermitage continues edented times of global and environmental to progress smoothly, and many photos are problems, Ajahn Gunavuddho tried this available at hermitage.abhayagiri.org. practice both to and from CTTB. During After almost three years of service at Ajahn Gunavuddho's two weeks at the Ajahn Pasanno with his mother Rhoda Perry Abhayagiri, Ajahn Yatiko was invited to monastery he was able to meet a number spend the month of January wandering of the community members who greeted much careful consideration and consulta- (tudong) as an alms mendicant in India. him warmly. This was also an opportunity tion, to leave the monastery and explore lay He walked alone in the heartland of the to see the workings of the Realm life in his young age. His father picked him Buddha with just the bare necessities. University located inside the monastery up, expressing gratitude to the community Without carrying food or money, he and to participate in the daily routine after for Kevin's 18 months at Abhayagiri—an had a number of adventures along the the session ended. The experience was experience that seemed to benefit all of his way and met many people who were not rewarding on many levels. family. We wish him the best of luck and acquainted with the Theravada Forest The connection between Abhayagiri needless to say, the door is open for him if Tradition. Many Indians wanted to know and CTTB is important historically, as he so wishes to return. Brother Samatā, a why he would practice in such an austere the late Master Hua of CTTB was instru- visiting from the Plum Village tradi- way. He gave teachings and had much mental in planting the roots of Abhayagiri tion (headed by Vietnamese master teacher time to meditate on the trip. Upon safely 15 years ago by making a large of Thich Naht Hanh in France), has left after returning to Abhayagiri, the community land (about 120 acres) where the monastery his five month stay at Abhayagiri. He will enjoyed hearing the account of his travels rests today. Since the time when Master also be missed. (now available on the Abhayagiri website). Hua and met, there have After 13 years of monastic training Ajahn Yatiko's experience of seeing Indians been a number of opportunities to connect. in Thailand, Ajahn Saññamo visited his facing extensive physical suffering in their Just before the Abhayagiri Winter Retreat a family for three months in Canada. In day to day lives was a great teaching in group of monks visited CTTB's December April, he came to Abhayagiri and has been compassion. Without such experiences it Retreat session of bowing and chanting. staying for an indefinate amount of time. can be easy to forget how others live with Every first Tuesday, the Abhayagiri monks Ajahn Saññamo ordained in Thailand with such great difficulty. In May, Ajahn Yatiko teach at Berkeley Buddhist Monastery Luang Por Liem as his preceptor. He lived is planning to depart for another tudong which is a branch monastery founded by at various monasteries including Pah from Northern to Southern California. Master Hua and led by Reverend Heng Nanachat while Ajahn Jayasaro was abbot Sure. As the Abhayagiri monks continue and Wat Marp Jan with Ajahn Anan. the ancient practice of walking for alms Some of the current Abhayagiri had in Ukiah and Redwood Valley on the lived with Ajahn Saññamo for many years weekly moon days, a number of CTTB's in Thailand and were very happy to see supporters come to regularly offer food their friend again. (including Master Hua's nephew). Whether Also in April, there were a number of Abhayagiri monks go to visit CTTB to teaching engagements and family visits learn or are invited to teach, the best part of which provided an opportunity to spread this connection is the attitude of harmony the Dhamma and show respect to those and friendship. who have helped us in the past. Ajahn Pasanno's mother, Rhoda, came from After the Retreat Canada to spend time at Abhayagiri and When the retreat ended there were a see what her son was up to. It is always number of goodbyes to the dedicated retreat good that someone like this is able to check crew as well as to a couple of the monastics. up on the abbot and make sure he is not Abhayagiri sangha members, led by Ajahn Gunavuddho, (Continued on page 14) visiting the City of Ten Thousand Buddhas Anagārika Kevin Merfeld decided, after

FALL 2010 • 3 Gratitude, Death, and the Third Noble Truth Written by Anagārika Brian

Bhikkhus, there are these ten dhammas which should be reflected upon again and again by one who has gone forth

As the date of my novice and pleasure. This included among myself to the unlovely reality of simply approached I often found my mind other things, a 17 year career in high getting old and dying, gaining and turning to certain aspects of leaving the tech, a marriage, ownership of a number losing all the way to the end. In the home life to go into the homeless state of cars and houses, and seemingly Buddha's teaching I discovered a work- of a Buddhist monastic. During the last endless rounds of stimulating pursuits able solution to what has long been the few months as an anagārika I had been and general busyness. I often enjoyed central dilemma of my existence. At long practicing various chants, one of which moments and experiences, but I kept last, as if by happenstance, I learned of a is a reflection from the Suttas: “The ten noticing how everything—my job, way to transcend birth-and-death. The subjects for frequent recollection for one my relationships, my possessions and more I investigated and practiced this who has gone forth.” experiences—were haunted by the spec- teaching the more convinced I became I think the main intention of this ters of disappointment, loss, and plain that it did indeed describe a path of set of reflections is to help keep old unsatisfactoriness. practice that an ordinary person like me monastics oriented properly, to In the midst of the welter of distrac- could follow, all the way to the end. encourage right effort in living the tions that seemed to compose life I was I looked at my life more closely in homeless life. In working with these I occasionally stabbed by a reminder of the light of this teaching. One thing I have come to see that they illuminate my the ever looming boundary of death. noticed was the profound interdepen- intentions in undertaking this lifestyle When I discovered the Dhamma I dence that we all share, and how much in the first place. recognized the possibility of a way out I had been blind to this. No matter The reflections aren't new to of the round of gain followed by loss. how much money I might have made, someone who has seriously thought The Third Noble Truth—that this I could not eat without the labors of about becoming a monk or because unsatisfactory cycle can be brought to farmers, truckers, grocers, and so forth. they touch on all the key issues which an end—seized my interest. Up until The education that enabled me to make cast an attractive light on the prospect that point I had been trying to reconcile my salary was sponsored by my parents of homelessness and one's motivation to practice in this way. The reflections concern making a firm break with the worldly household life left behind, one's conduct as a follower of the Buddha, and the motivation to strive towards spiritual liberation, which is the goal of the monastic life. Of the ten, two have long stood out as particularly meaningful and immediate for me:

My very life is sustained through the gifts of others.

The days and nights are relentlessly passing, how well am I spending my time?

I have spent most of my life living according to worldly aims and values, living primarily to accumulate and experience wealth, possessions, status, Ordination of Samanera Khemako (formerly Anagarika Brian) and Anagarika Robert

4 • Fearless Mountain and others, the coursework conveyed Gratitude, Death, and the Third Noble Truth by teachers, the original discoveries uncovered by earlier generations and carefully preserved. My house was built by construction workers, my health supported by nurses and doctors. The network of exchange between all of us allowed us all to live and prosper, but the money-and-time basis of this I am no longer living according to worldly aims and values arrangement reinforced the notion of an u isolated self conducting business with My very life is sustained through the gifts of others the rest of the world as though through u a ticket window. One has the impres- I should strive to abandon my former habits sion that one is earning one's life, that u one is entitled to what one gets and has, Does regret over my conduct arise in my mind? that everything of value is the result of u some sort of commercial transaction Could my spiritual companions f ind fault with my conduct? in which one has paid in full and owes u nothing further to anybody. All that is mine, beloved and pleasing, will become otherwise, Part of my motivation to come to the will become separated from me. monastery was a desire to break out of u that habitual worldview, to live in a way I am the owner of my kamma, heir to my kamma, born of my where the actuality of interdependency kamma, related to my kamma. Whatever kamma I shall do, is made explicit. for good or for ill, of that I will be the heir. Here at Abhayagiri I am frequently u reminded: my delightful lodging was a The days and nights are relentlessly passing, gift. My meals are simply given to me. how well am I spending my time? The monastery land was bought with u money provided by supporters. My Do I delight in solitude or not? robe is made of donated cloth. I u am living within a gigantic present, Has my practice borne fruit with freedom or insight floating in a sea of kindness and gifts. so that at the end of my life I need not feel ashamed Often I am moved deeply by the steady when questioned by my spiritual companions? outpouring of conscious giving that makes this life possible. Living in this setting strongly under- cuts my laziness and complacency. How can I be idle when others work to feed me? Their generosity has a tremendous The reflection on the passing days breath closer to my final exhalation. power and beauty, and I cannot make and nights becomes more poignant as I Going forward with the training and light of it. My end of the bargain is age. The body shows signs of wear and taking on the robes of the sāmanera to practice with diligence. To do less tear. Every ache and wrinkle points to was not really a difficult decision for than that both dishonors their gifts and its impending end. There's a passage me. I have an abiding confidence in the makes me squirm with the unease of in the commentaries regarding this goal of the training and the possibility a debtor falling more deeply into debt. reflection: to see how each passing day of reaching it. I have an excellent Every meal comes with an unwritten draws one closer to death, that one is teacher—Ajahn Pasanno. I live amidst reminder: “This is for your practice, use like an animal in a cart being taken to a community of spiritual companions it well.” slaughter. One doesn't know when the pursuing the same goal, supporting Along with the cascade of gifts cart will arrive, but it moves steadily each other, and being supported by bearing this demand, I feel the weight and exclusively in that direction. a beautiful current of the gifts. And of my age. At 52 years I may not be These days I can feel the wheels of death is coming for me, there's no time the oldest “new monk” to ever struggle the cart lurching and grating over the to waste. into the robes, but I am certainly quite ruts in the road; the ride is no longer advanced in years compared to most. smooth. With each breath I am one Whatever might I do instead?

FALL 2010 • 5 Ajahn Pasanno paid homage to Ajahn Chah in Pāli before beginning the daily Winter Retreat readings. Here is a sample of the many faces of Ajahn Chah accompanied by quotes taken from No Ajahn Chah.

Ajahn Chah with Ajahn Pabhakaro (Joseph Kappel)

Ajahn Chah on Pindabhat with Ajahn Ajahn Chah with Ajahn Varapañño (Paul Breiter) Ajahn Chah with Ajahn Sumedho and Ven. Kondañña Sumedho in UK and Ajahn Khemadhammo

6 • Fearless Mountain Quotes from No Ajahn Chah:

36. The mind is intrinsically tranquil. Out of this tranquility, anxiety and confusion are born. If one sees and knows this confusion, then the mind is tranquil once more.

37. is a religion of the heart. Only this. One who practices to develop the heart is one who practices Buddhism.

57. When you do something bad, there is nowhere you can go to hide. Even if others don't see you, you must see yourself. Even if you go into a deep hole, you'll still find yourself there. There's no way you can commit bad actions and get away with it. In the same way, why shouldn't you see your own purity? You see it all–the peace, the agitation, the liberation, the bondage. You see all these for yourself. Ajahn Chah guided Ajahn Pasanno's practice for nine years until he 90. A newly ordained novice asked Ajahn Chah what his advice was for those new became too ill to teach in 1982. Because of the strong feeling of to meditation practice. “The same as for those who've already been at it for a debt of gratitude, Ajahn Pasanno long time,” he replied. And what was that? “Just keep at it,” he said. was much involved in organizing Ajahn Chah's medical care (above) and helping with the funeral 98. All bodies are composed of the four elements of earth, water, wind, and fire. and construction of the When they come together and form a body, we say it's a male or a female, Wat Pah Pong Chedi (below). giving it names and so on, so that we can identify each other more easily. But actually there isn't anyone there–only earth, water, wind, and fire. Don't get exited over it or infatuated by it. If you really look into it, you will not find anyone there.

100. Peace within oneself is to be found in the same place as agitation and suffering. It’s not found in a forest or on a hill top, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run towards it.

101. If you let go a little, you will have a little peace. If you let go a lot, you will have a lot of peace. If you let go completely, you will have complete peace.

134. Sometimes teaching is hard work. A teacher is like a garbage can that people throw their frustrations and problems into. The more people you teach, the bigger the garbage disposal problems. But teaching is a wonderful way to practice Dhamma. Those who teach grow in patience and understanding.

174. Someone commented, “I can observe desire and aversion in my mind, but it's hard to observe delusion.” “You're riding on a horse and asking where the horse is,” was Ajahn Chah's reply.

No Ajahn Chah can be found online at www.ajahnchah.org.

FALL 2010 • 7 Abhayagiri Sangha Calendar & Information 2011 2554/2555

LUNAR OBSERVANCE DAYS Also visit our online calendar at www.abhayagiri.org/index.php/main/days for the most up-to-date information. 2554 June July Aug Sept Oct Nov Dec 6 Dhamma talk at Three Jewels Dharma Hall, Fort Bragg, CA – Contact: Mettika Hoffman (707) 964-4606 THU FRI SUN MON WED THU SAT June 9 7 Monthly gathering at Berkeley Buddhist Monastery 8 7 5 5 3 3 8 Meditation and Dhamma talk at Yoga Mendocino (Yomo), Ukiah, CA – THU FRI 1 SUN MON WED 2 THU SAT Contact: www.yogamendocino.org 11 Upāsika Renewal Day at Abhayagiri – “Meditation: Standing, Walking and 16 15 14 12 12 10 10 Lying Down - Meditation in the Other Three Postures” FRI SAT MON TUE THU FRI SUN 12 Community work day at Abhayagiri 24 23 22 20 20 18 18 17 Ajahn Chah’s Birthday WED/THU SAT SUN TUE WED FRI SAT 18 Meditation & yoga daylong led by Ajahn Pasanno & Cator Shachoy – “Harmony of Mind & Body” – NEW LOCATION at Unitarian Universalist 1/30 30 28 27 26 25 24 Church, 1187 Franklin at Geary, SF, 94109 Contact: 650-992-9642 or [email protected] 1. Āsālhā Pūjā 2. Pavāranā Day 5 Monthly gathering at Berkeley Buddhist Monastery Directions to Abhayagiri July 8-10 Teen weekend at Abhayagiri – Contact: Rebekkah LaDyne (415) 488-0164 x 227 or www.spiritrock.org/

To Willits Turnout with calendar/display.asp?id=TE1R11 (11 miles) 1. Take WEST ROAD exit from HWY 101. 20 mail boxes 10 Community work day at Abhayagiri 2. Go straight over NORTH STATE ST. y 13 Monthly gathering at Yoga Mendocino, Ukiah, CA and SCHOOL WAY. Abhayagiri Monastery 3. Follow WEST ROAD 3 miles until 16201 Tomki Road 15 Āsalhā Pūjā – full moon observance at Abhayagiri d R i you reach a T-Junction. k m 16 ‘Rains Retreat’ (Vassa) begins 4. Turn left at the T-Junction onto To TOMKI ROAD. Continue for 4 miles d until you reach a turn-out with R t 1 Dhamma talk at Three Jewels Dharma Hall, Fort Bragg, CA – 20 mailboxes. The monastery s Mar We Contact: Mettika Hoffman (707) 964-4606 d Aug entrance is on the right. R t s a School E 2 Monthly gathering at Berkeley Buddhist Monastery

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3-7 Spirit Rock Family Retreat with Ajahn Pasanno, , Rebekkah ) s 5 ile LaDyne, and Betsy Rose m Eureka CALPELLA 6 - it Contact: (415) 488-0164 x 253 or visit www.spiritrock.org/calendar/ Redding O x te rr S e ta . S r d th D r display.asp?id=280R11 p R o lla Redwood ri t N e o East Side n s lp in lley Rd Valley g a c Potter Va s C o R We d 101 o n d t e 10 Monthly gathering at Yoga Mendocino, Ukiah, CA h M ia k e 1 L k ow (U a G Lake L Sacramento ap 13 Bhikkhu Ordination ceremony (Upasampadā). Sāmaṇera Suddhāso plans to R Mendocino d Dr formally request acceptance into the Bhikkhu Sangha. Time TBA. SAN FRANCISCO Oakland UKIAH San Jose To San Francisco 14 CANCELLED – Community work day at Abhayagiri 5 (120 miles) NEVADA 21 Upāsika Day at Abhayagiri – “Practicing in a Global Context: The Fourfold Sangha Engaged in the Community” 1 CALIFORNIA Bakersfield 11 Community work day at Abhayagiri Santa Barbara LOS ANGELES 101 Sept 14 Monthly gathering at Yoga Mendocino, Ukiah, CA. N 10

5 24-25 Buddhist Bicycle Pilgrimage, from Spirit Rock Center to Abhayagiri – Catalina Island Contact: www.dharmawheels.org SAN 8 DIEGO MEXICO For a comprehensive directory 3 Dhamma talk at Three Jewels Dharma Hall, Fort Bragg, CA – Contact: Mettika Hoffman (707) 964-4606 of branch monasteries please Oct Contact Information for events visit www.forestsangha.org 4 Monthly gathering at Berkeley Buddhist Monastery 8 Upāsika Day at Abhayagiri—“Sutta Study: The Three Cardinal NORTH AMERICA UNITED KINGDOM (Chanting) Suttas” Āloka Amaravati Buddhist Monastery Abhayagiri Buddhist 1632 48th Ave., Great Gaddesden, 9 Community work day at Abhayagiri San Franciso, CA 94122 Hemel Hempstead, Monastery www.saranaloka.org Hertfordshire HP1 3BZ. Community List 12 Pavāranā Day full moon—the ending of the Rains Retreat Tel. +44 (0) 144 284 2455 Sītavana Birken Forest Monastery Meditation and Dhamma talk at Yoga Mendocino (Yomo), Ukiah, CA PO Box 5, Knutsford, B.C. Fax: +44 (0) 144 284 3721 Vassa (Rains Retreats/years as a monk) Updated Spring 2011 Canada V0E 2A0 www.amaravati.org 16 Festival at Abhayagiri +1 (778) 785-6059 Cittaviveka email: [email protected] Chithurst Buddhist Monastery 1 Monthly gathering at Berkeley Buddhist Monastery (preferred method of contact) Pasanno Bhikkhu 37 Chithurst, Petersfield, Hampshire GU31 5EU. Yatiko Bhikkhu 18 Nov 9 Meditation and Dhamma talk at Yoga Mendocino (Yomo), Ukiah, CA Tisarana Buddhist Monastery 1356 Powers Road, RR #3 Tel. +w44 (0) 1730 814 986 Pesalo Bhikkhu 15 13 Community work day at Abhayagiri Perth, Ontario K7H 3C5 Fax. +44 (0) 1730 817 334 Karuṇadhammo Bhikkhu 13 Daylong at Spirit Rock with Ajahn Yatiko and Ajahn Karunadhammo— www.cittaviveka.org Tel: +1 (613) 264 8208 Saññamo Bhikkhu 12 Contact: www.spiritrock.org www.tisarana.ca Stewards: Tisarana Buddhist Monastery Gunavuddho Bhikkhu 11 18-27 Thanksgiving Retreat led by Ajahn Pasanno and the Abhayagiri Community at Harnham Buddhist Monastery Jotip lo Bhikkhu 11 Berkeley Buddhist Monastery Harnham, Belsay, ā the Angela Center, Santa Rosa, CA. Registration opens on September 1 Institute for World Religions Northumberland NE20 0HF. Ṭhitābho Bhikkhu 4 2304 McKinley Ave. Tel. +44 (0) 1661 881 612 Kassapo Bhikkhu 4 Berkeley, CA 94703 Fax. +44 (0) 1661 881 019 Tel. (510) 848 3440 www.ratanagiri.org Cunda Bhikkhu 3 Check the online calendar at www.abhayagiri.org/indexphp/main/days Fax. (510) 548 4551 Kaccāna Bhikkhu 2 for updates on events. www.drba.org NEW ZEALAND Suvaco Bhikkhu 2 Portland Friends of the Dhamma Bodhinyanarama Ṭhitapañño Bhikkhu 2 Every Saturday evening at Abhayagiri Monastery 1422 SE Tacoma St., 2nd Floor Kovilo Bhikkhu 1 Chanting, meditation & Dhamma talk, beginning at 7:30 pm. Portland, OR 97202 17 Rakau Grove [email protected] Stokes Valley, Every Lunar Quarter at Abhayagiri (see calendar on this page) Lower Hutt 5019 Sāmaṇera Suddhāso Chanting, meditation, , Dhamma talk, and late night vigil, beginning at 7:30 pm. Spirit Rock Meditation Center Tel. +64 (0) 4 5637 193 Sāmaṇera Khemako 5000 Sir Francis Drake Blvd. www.bodhinyanarama.net.nz Woodacre, CA 94973 Anagārika Joe Ginsberg Second Sunday of each month at Abhayagiri (April through December) Tel. (415) 488 0164 Vimutti Monastery Anagārika Robert Coyner Community work day, 8:00 am–4:00 pm. Fax. (415) 488 1025 PO Box 7 www.spiritrock.org Bombay, 2343 Longterm Lay Resident First Tuesday of the month in Berkeley, CA Tel. +64 (0) 9 236 6816 5:00-6:00 pm, Informal tea gathering. 7:30-9:30 pm, Meditation, Precepts & Yoga Mendocino www.vimutti.org.nz Upāsikā Debbie Stamp Dhamma talk by monastic at the Berkeley Buddhist Monastery, 2304 McKinley. 206 Mason St. Ukiah, CA 95482 Second Wednesday of each month at Yoga Mendocino Tel. (707) 462 2580 AUSTRALIA AT PACIFIC HERMITAGE (hermitage.abhayagiri.org) 7:30 pm–9:00 pm: Meditation and Dhamma talk by Theravāda monastic. www.yogamendocino.org Bodhivana Monastery During the months of Jan, Feb, Mar, the evening will be led by an Upasika. 780 Woods Point Road, Sudanto Bhikkhu 16 East Warburton, THAILAND Every Tuesday and Friday at Portland Friends of the Dhamma Victoria 3799. Cāgānando Bhikkhu 6 Tel. +61 (0) 3 5966 5999 7:00 pm–9:00 pm: Meditation and Dhamma discussion with lay practitioners. Bahn Bung Wai, Pamutto Bhikkhu 1 Fax. +61 (0) 3 5966 5998 Amper Warin, Ubon 34310

Fearless Mountain is the periodic newsletter of Abhayagiri Buddhist Monastery, a Buddhist community in the of Ajahn Chah and Ajahn Sumedho. It is composed 16201 Tomki Road, Redwood Valley, CA 95470 of materials submitted to or written at Abhayagiri and distributed free of charge to friends of the Abhayagiri community. Comment within is personal reflection only. Your input is (707) 485-1630 www.abhayagiri.org welcome and appreciated. If you have comments, suggestions, or wish to reprint any of the material contained in this newsletter, please send an email to [email protected] Please keep us informed of your current address. © 2011 Abhayagiri Monastery. All rights reserved. The Concept of “Retreat” in (Q & A) Completely made up by Kovilo Bhikkhu Since Buddhism has come to the synonymous words bhajati (i.e. MN 122) to include “the shade of a tree, a moun- West, there has emerged the idiom and sevati (i.e. MN 114), each having the tain, a glen, a hillside cave, a charnel Q:and concept of “going on retreat.” Was this general meaning “to associate with, to ground, a jungle grove, the open air, a encouraged by the Buddha? resort to” (Pāli English Dictionary). In heap of straw.” The well-known Nâgita The English word “retreat” has a addition to these general terms, the more Sutta (AN 6.42) gives several examples wide breadth of meanings some particular verb “patisalliyati” is also used, of and reasons for the Buddha's praise of A:of which are in line with certain ideals being defined as either “to go into,” or “to monks' wilderness-dwelling even when and practices praised by the Buddha and be in seclusion” (PED). those monks are as-yet unconcentrated, other meanings which are misleading and 2) As a noun of geographical location: inundated with material requisites, or not in accord with the Dhamma. In its When referring to the actual place of even nodding because he foresaw their “mystical” connection, the term can take seclusion, the two most common words future centering and release of mind on amorphous connotations of being a used are patisallāna (the noun form of based on this physical seclusion. “time for reflection, prayer, or… reconnec- the above verb) and viveka. Patisallāna tion to one's (True) self,” possibly having appears in its various forms over 400 Is this principle of geographic implications of absolute silence, total times in the canon most notably being a retreat made explicit in any ways solitude, maybe darkness, and perhaps member of the stock phrase describing Q:for the monastic Sangha? done in the desert (Wikipedia). When the ideal dwelling for a monk: “dwelling For his monastic disciples spoken of by skeptics, the word becomes places that are free from noise, free from who had “gone forth from a rebuke referring to “an escape from sound, their atmosphere devoid of people, A:home-life,” the Buddha laid forth several the world of men (…into the egocentric), appropriately secluded (patisallāna) for specific training rules and practices to a refusal to accept the responsibility resting undisturbed by human beings.” encourage this move away from the of social and adult life,” or even an 3) As a state of mind: Both patisallāna complications and entanglements which asylum, “for down-and-outs…aged and and viveka can mean both “seclusion can characterize village, town, and city invalid members” (Webster’s). As in of body” (kāyaviveka) and “seclusion of life. Of the 227 primary precepts for many areas, the Buddha’s use of such mind” (cittaviveka), the latter being a monks, at least nine deal specifically terminology takes a , perhaps synonym for the collected mind, properly with promoting an external observance best expressed by the most neutral and secluded from sensual pleasures and of seclusion in varying degrees. The matter-of-fact definition of “retreat” unwholesome states (as used in the “forma l-meeting-offenses” Sg 6 and meaning simply “to retire or withdraw formula for jhāna meditation). The Sg 7 give advice on the construction of (Webster’s).” derivative “paviveka” is referential to, but certain monastic dwellings stating that not exclusively indicative of this more they should be “without disturbances and Something which complicates explicitly internal solitude. with adequate space.” The “confession- the question is that the English offenses” Pc 5 and Pc 6 forbid lying down “retreat”Q: can be used in several different What did the Buddha have to say in the same vicinity with certain people grammatical ways. To be more specific, about geographical seclusion? and for certain lengths of time. Further what are the equivalent words which the Q: In many discourses, the Buddha confession is obliged by Pc 48, Pc 49, and Buddha used when referring to this ? urges his followers to “make Pc 50 for various degrees of excessive and In early Buddhist texts (what is A:an exertion in seclusion (patisallāna)” unnecessary contact with an army and known as the “Pāli Canon”—Pāli for “one who is secluded understands by Pc 46 and Pc 85 for untimely, absent- A:being the language in which they were things as they really are” (i.e. SN 22:6, without-leave entry into “inhabited areas.” recorded), this concept of “retreat” is SN 35:100, SN 35:161, SN 56:2, etc.). In addition to these day-to-day trainings, encountered in three modes of expres- Here the ancient Commentary takes the Buddha implemented the more broad sion: 1) as a verb suggesting the act of patisallāna as meaning specifically practice of the “rains retreat” stipulating withdrawing, 2) as a noun referring to the kāyaviveka “seclusion of body.” In the that for at least 3 months of the year, physical locality which is retired to, and Satipatthāna Sutta (MN 10: the “Heart ordained monastics must give up 3) as a noun state of being (perhaps more of ”), as in almost 50 unessential travel and commit to leaving frequently expressed as the related term other discourses, the Buddha begins by in one locality. being “in seclusion”). advising his audience to “go to the forest 1) As a verb: When encouraging or to the root of a tree or to an empty Why would the Buddha categori- practitioners to seek solitude of body, dwelling.” At MN 39 and repeated in cally approve of a simple external the Buddha frequently used two fairly over 30 other suttas, this list is expanded Q:circumstance without taking into account

10 • Fearless Mountain one's inner state of purity or corruption? been obsessed by sensual and aversive obtain at will—without difficulty, without To quote the brahman Janussonin in MN thoughts, and having returned to the trouble—the pleasure of renunciation, 4: “Master Gotama, it's not easy to endure Buddha perplexed and seeking guidance, the pleasure of seclusion (paviveka), the isolated forest or wilderness dwellings. It's the Buddha suggested 9 principles for pleasure of peace, the pleasure of self- not easy to maintain seclusion, not easy to making the “immature mind mature for awakening, that is possible.” enjoy being alone. The forests, as it were, liberation:” 1) noble friendship, 2) restraint plunder the mind of a monk who has not in line with precepts, 3) noble conversa- Did the Buddha himself ever go on attained concentration.” tion, 4) arousing energy, 5) wisdom, “retreat?” This is a misunderstanding, a and grounded in these, to cultivate 6) Q: Yes. There are five instances going beyond the principle. One meditation on unattractiveness to counter (recording four specific A:of the Buddha's superior qualities was his biases longing only for the attractive, A:occurrences) in the Pāli Canon of the ability to make distinctions, to “know the 7) meditation on loving-kindness, 8) Buddha going into “solitary retreat” (pali: nature of each, knowing each one himself, of breathing, and 9) medita- patisallāna). A stock passage is used in and knowing how each one differed: 'This tion on . each instructing the incumbent bhikkhu is appropriate for one. This is appropriate population thus: “I wish, monks, to go for another.'” (DN 30). At MN 114 the Is there any other such encourage- into solitary retreat…I should not be Buddha delineates resting places as being ment for those of us who have not approached by anyone except the one who of two kinds: to be cultivated and not Q:yet attained the peace of concentration but brings my almsfood.” to be cultivated: “Such resting places as still wish to make attempts in this direction cause unwholesome states to increase through some form of retreat practice? How What does a Fully Enlightened and wholesome states to diminish in can we avoid having our minds “plundered?” Buddha do on retreat? one who cultivates them should not be The Vanasamyutta (“Connected Q: At SN 54:11, the Buddha cultivated. But such resting places as with the Woods”) of the predicts this question and cause unwholesome states to diminish and A:Samyutta Nikaya is entirely devoted A:instructs: “Being asked thus, you should wholesome states to increase in one who to giving support to practitioners who answer…‘The Blessed One generally cultivates them should be cultivated.” The have retired to seclusion. Each of its 14 dwelt in the concentration by mindfulness Commentary, again, helpfully notes that individual suttas give versified odes of of breathing…a noble dwelling, a divine the distinction does not lie in the lodging heedfulness for meditators encountering dwelling, the Tathāgata’s dwelling.” itself, but in the approach to it. some of the very common hindrances which can arise in solitude: unwholesome If we assume that the Buddha was Are there examples in the canon thoughts, laziness, loneliness, conceit, entirely devoid of all greed, anger, detailing both the Buddha's restlessness, etc. A typical exhortation Q:and delusion and thus did not “retreat” out Q:allowance and his non-allowance of requests given by an amiable to of desire or aversion, then why did he retreat coming from particular individuals to go Ānanda: “Having entered the thicket at at all? on retreat? the foot of a tree, Having placed Nibbāna In the Bala Sutta (AN 8.28), the When Mahāpajāpati Gotami in your heart, Meditate, Gotama, and Buddha makes known that, just (the Buddha's aunt and the first don't be negligent! What will this A:by nature, the “mind of a monk whose A:nun) expressed the wish (at AN 8.53), hullaballo do for you?” (SN 9:5) effluents are ended (such as himself) “It would be good, lord, if the Blessed One inclines toward seclusion (viveka), would teach me the Dhamma in brief What is the connection between leans toward seclusion, tends toward such that, having heard the Dhamma “seclusion of body” and “seclusion seclusion, stays in seclusion, delights in from the Blessed One, I might dwell Q: of mind?” renunciation, entirely rid of the qualities alone, secluded, heedful, ardent, & reso- In The Greater Discourse that act as a basis for the effluents.” With lute,” the Buddha, seeing she was of ready on Voidness (MN 122), the specific reference to one of the Buddha's mind, approved proclaiming: “Whatever A:Buddha states plainly: “That a monk who two-week retreats (SN 45:11), the ancient qualities of which one may know: 'This delights in company, enjoys company, is Commentary offers one possible explana- quality leads to seclusion (paviveka), not committed to delighting in company; tion: “During that half-month, it is said, to entanglement': You may categorically who delights in a group, enjoys a group, he had no one to guide. Then he thought, hold, 'This is the Dhamma, this is the rejoices in a group, will obtain at will— 'I will pass this half-month in the bliss of , this is the Teacher's instruction'.” without difficulty, without trouble—the fruition attainment. Thus I will enjoy a However, when the new attendant monk pleasure of renunciation, the pleasure pleasant abiding and set an example for Meghiya, after having made a similar of seclusion, the pleasure of peace, the future generations.'” request to go into seclusion (AN 9.3), pleasure of self-awakening, that is not having been denied twice, having gone possible. But, that a monk who lives alone, deep into the forest nonetheless, having withdrawn from the group, can expect to

FALL 2010 • 11 Measuring the Mind… (continued from page 1) stillness, or attending to the mind in ways which we like, things that are conducive to you have to be aware of how you’re doing that foster discernment and understanding. desire, to attraction. We recognize there what you’re doing with the breath. You’re We need to learn those skills, and we need are the things we dislike, and are conducive focusing on the breath, but are you doing to learn when it is appropriate and useful to aversion. And there are the things we’re it in a way that gives up alertness and leads to direct more attention to the tranquility neutral to, but can easily result in dullness, to dullness, or a way that leads to openness and stillness aspect, and when it is useful restlessness, or confusion. We need to pay and brightness? If we are sensitive to which to direct attention to the discernment and attention to those moods that arise following results our actions bring, we can discern understanding aspect. They have different the sense contact. We need to be willing to how to proceed. We do cultivate that quality applications; they have different results. It be attentive to and relinquish that push and of sustaining attention on the meditation isn’t as if one particular aspect is right and pull within the mind. That push and pull of object, developing the ability to focus in a the other is wrong. It’s just that the mind likes and dislikes, the agitation of confusion consistent way. Yet, the purpose of it is to needs to rely on a balance of those qualities. or restlessness or simply dullness: these all be able to see the moods of the mind more We have to learn how to measure the mind lead the mind to be unsettled and sap its clearly; to be able to recognize the tendency and see what is actually going to be useful energy. They pull and drag the mind so it and the pull towards liking and disliking, at any given moment, at any given sitting. isn’t stable. But our intention is to guide the confusion or dullness and then let those You can’t work from an idealistic program mind to a place of balance and poise. moods calm down. or a fixed methodology—you just have to Fixating on a meditation object doesn’t In working with a meditation object and recognize that the mind changes. We have necessarily make the mind peaceful. When directing attention towards tranquility and to be ready to adapt to those changes. we use a meditation object such as the settling the mind, one is still learning about For example, when we attend to the breath, we direct attention to and sustain the nature of greed, hatred and delusion; tranquility aspect, one of the ways of attention on the meditation object, but as the nature of the qualities that obstruct investigating—and there are many different you do this you have to use the meditation the mind. We use phrases like “developing ways—is to be attentive to sensory experi- object as a mirror. We have to understand samatha practice” or “developing concen- ence in and of itself: sight, sound, smell, the way that the moods move within the tration” or “developing tranquility”, but taste, touch, mental objects. These are mind, that swinging towards liking and in doing this you still have to rely on a what we experience through the eye, ear, disliking, that oscillating between attraction quality of discernment and investigation nose, tongue, body and mind. What are we and aversion. In using the breath–a neutral to see the unskillful tendencies within the experiencing in the present moment? What object—as a meditation object, we find that mind more clearly. The mind doesn’t just is the avenue of experience? What is the the simple rhythm of the breath is settling magically become peaceful because you’re sense-medium that the mind is drawn to? and soothing. It has a quality of relaxing watching the breath. We need to apply As we investigate in this way, we recognize the body and relaxing the mind, but you appropriate attention and ask, “What are that consciousness tends to be drawn to that can’t just drift into that relaxation. Instead, the obstacles? What are the obstructions?

The Pacific Hermitage community Tan Kassapo

12 • Fearless Mountain Measuring the Mind… (continued from page 12) How do we relinquish them, how do we recognizes that one has an option. The not get entangled in those habits of mind option is understanding. It’s discernment, that create the swinging towards the insight into the true nature of what arises, different moods and sense-impressions?” seeing its impermanent, unsatisfactory, We need to be aware that that’s all we’re non-self nature. That’s the fundamental experiencing: sight, sound, smell, taste, insight of the Buddha: whether it’s touch, mental objects. We should be able internal or external, near or far, to do with to deconstruct the habit of identifying the world or the self, it’s anicca, dukkha, things that are bound up with attachment . It’s uncertain, it’s fraught with and clinging. We need to respond to sense dissatisfaction and suffering, and it has a impressions by noting, “That’s a sense- non-self nature. These aspects of insight impression that rises and passes away.” It’s are not something to just try to slap as a a sense-impression, and when we don’t label on top of all phenomena. That’s discern it clearly, it can create agitation superficial, and won’t lead to deep insight within the mind and obstruct peace. Take on its own. You have to ask, “What does up the meditation object and the goal of it feel like? What is the experience like developing concentration and tranquility, when something is uncertain, changing, but recognize that it’s not just a passive of a fundamentally impermanent nature? process where you sit down and watch the What’s the experience? Or is it stable? breath, and the mind becomes peaceful. Is it actually permanent? Why not?” You have to engage in a way where you’re The Buddha points to that very nature understanding more clearly the process of of things: changing. Whether it’s the the mind and learning how to measure the extraordinarily rapid change of the mental mind—not measuring it in a judgmental state in a moment, or the arising and way, because that just creates more confu- passing away of world systems, the scale is sion and agitation. The judgments and the different but the nature of change is the running commentary centered on “I” and same. That’s the reason why Ajahn Chah “mine” keep the mind proliferating and off when he talked of impermanence would balance. But when we measure our experi- say “uncertain” or “not sure.” This brings ence from the perspective of Dhamma, across the internal aspect of how we expe- letting the mind become calm gets much rience impermanence and change: What easier. does it feel like when we experience some- When we turn our attention to thing that is changing, that is not stable? It the aspects of discernment, wisdom, picks us up like a tornado of experience. It helps to internalize the experience, as with insight—the vipassanā elements—we picks us up and drops us somewhere else, the aspect of dukkha, of things having a are investigating the same phenomena and we don’t quite see how we got there. certain imperfect, unsatisfactory nature; to of the sense-impressions and what we’re Investigation shows that what we relate to be subject to change, to not being able to experiencing in the present moment: sight, as “my self” and ”my world” are actually completely fulfill our desires and wishes. sound, smell, taste, touch, mental objects, causes and conditions, arising and ceasing, What does it feel like? but our perspective is that these things are and we don’t have to get caught up by We don’t do this so we know what elements of nature. These various moods that. to push away. We do it to be able to say, and impressions that we experience are part That’s the insight into the impersonal “What is it like when we can’t quite fulfill of a causal process. There are causes and nature of things. When we say things our desire?” or “When the desire is always conditions that are unfolding and mani- are impersonal, that doesn’t mean that moving ahead of the experience?” One festing that allow us to experience these they don’t matter, but that they’re not example I’ve given many times over the sense impressions. It’s not about “me” as a about “me” as a personality. These are just years is the story from Winnie the Pooh, solid, real, absolute core. It’s recognizing fundamental forces of nature. When we when Christopher Robin asks Winnie the that what we experience and what we call understand this, we can be at peace with Pooh, “What’s your most favorite thing?” “me” and “my world” is built up of these them and experience happiness and well- And of course, Winnie the Pooh has a multi-layered impressions that we tend being. When we get caught and confused very limited range of desires. He is fixated to get lost in, confused by, fascinated by, and obsessed within those fundamental on honey. He’s a honey guy. And so he is excited by. When we don’t see sense expe- forces of nature, we keep perpetuating ready to answer, of course, to just blurt out rience clearly, it tends to carry us along. It suffering, dissatisfaction, discontent. One “honey!” But then he realizes that actually, (Continued on page 15)

FALL 2010 • 13 Venerable Day, Harmonious Way: From the Monastery… (continued from page 3) working too hard! Her visits are a welcome What is the Lunar Observance Day? occassion and it is a joy for the community to see them together. Rhoda has always By Ajahn Pasanno been supportive of her son's path and trav- eled to see Ajahn Pasanno in Thailand on This evening is our observance night, an It is really important to give many occasions. Even in her eighties, she opportunity to recollect the refuges and ourselves the opportunity. is as healthy as ever. precepts and to take the time to reflect on Observance days and precepts are In early April, the work season the direction we want to guide our spiri- started and the weather changed from tual practice. In the Thai language the opportunities to stop and see: rain to sunshine. Dave Rupe, from the observance day is called the “Wan Phra,” local town of Willits, helped the monks which means “Holy Day” or “Monk Day” “Oh, that's why we have fix the upper well pump. Many monastic or maybe “Day Worthy of Veneration.” that guideline,” or hands pulled the 42 yards of piping and Ajahn Chah used to say, “It's helpful “Wow, that was stupid to heavy pump. Dave Rupe has been helping having these special days. They were let ourselves get the monastery with its water system established by the Buddha and it's not as since Abhayagiri's inception and recently caught up in that.” if he's asking too much of us, once a week said that he is really glad that he has having an observance day, a day worthy Because if we don't ever stop, met the monks. Abhayagiri is a part of of veneration. We do it once a week, so then we don't ever reflect. his life. Perhaps the biggest project this in a month you get four days worthy of year is to build and complete the much veneration and twenty six ordinary days, As we try to gain some perspective on needed workshop. which is a good balance. The problem our lives, it is helpful to remember that As for building the Sangha, on April is that people tend to pull the days of we are not trying to force ourselves to 26th, Anagārika Brian Johnson ordained veneration into ordinary days. So you live up to the highest ideal all the time, in the brown robes as Sāmanera Khemako. end up with lots of ordinary days, but not but what we are trying to do is to reflect On the same day, Robert Coyner went many worthy of veneration.” and see what is actually useful for our life, forth as an anagārika and has officially So the observance day is a way to have what actually brings good results. When started his eight path in training a day to set aside and reflect, for example we recognize that which clutters up the for monkhood. A few days later Sāmanera asking ourselves, “What do we take as a mind, clutters up one's life, then there's an Khemako took Ajahn Pasanno to the Old ? What do we hold up as something intention and motivation to turn towards Gold Mine Hermitage in Washington worthy of veneration in our life? What are relinquishment and letting things go. for a brief two week retreat. Sāmanera the boundaries and bases for our conduct That's why an observance day is quite Khemako co-created this hermitage and interaction with the world around us? helpful, because it gives us a structure to with his friend Roger Fox. The time was What do we hold in value? How would we encourage ourselves to step back. valuable for both teacher and disciple. like to live? What qualities of virtue and We wish both Sāmanera Khemako and integrity do we want to really cultivate?” That perspective of reflecting Anagārika Robert all the best as they Just having a quiet day where we step explore the roots of the Ajahn Chah tradi- from a place of letting go and back from the of busyness of day to day tion in America. life, even the busyness of monastery life. relinquishment is really Here at Abhayagiri we are consistently central to the Buddha's teaching encouraging people to step back on these and central to the ethos of how we're using days, reminding the community, “Don't the practice, whether it's on the level of turn the computer on, don't be checking interpersonal relationships or in terms of emails on the observance days.” It is a keeping and holding of precepts, either time to step back and not clutter up the as a monastic or lay person. Not coming mind with that kind of activity. from a place of theoretical idealism but Fearless Mountain coming from a place of, “What actually Production Team works to decrease the dissatisfaction, We would like to discontent, and suffering of our lives?” express our heartfelt gratitude to Jebbie Lavoie for design and layout, along with editorial assistance from Gardiner Anderson, Dominic McCarty, and Wade Sanders.

14 • Fearless Mountain Community Work Day: Pulling the ridge well pump with Dave Rupe

Measuring the Mind… (continued from page 13) the moment just before you taste the honey of directing attention lead more toward for a longer period of time. This is similar is better. The moment just before is better tranquility and stillness and others are more to the mind: the insight practice is like than the actual experience. That’s the nature conducive to insight and discernment. But the match. It’s a spark of light, a spark of of desire: the desire is always running ahead they support each other; they’re part of a insight, a spark of seeing truth. But it needs of the experience. It leads to things being continuum, they’re not separate. We need the samatha practice to sustain it. With the not quite as good as one had hoped for… to learn how to measure the mind and see samatha, the potential of the mind is ready When the Buddha is depicted in a what’s going to be fruitful and beneficial. to be used, the peacefulness of the mind is Buddha image, he is never depicted as You have to do that through your own there, but it needs to be lit up. They need to somebody who is always completely miser- experience. You have to train your intuition; work together and rely on each other for the able because he can’t get what he wants. you can’t just think that through. You have heart to be purified. He’s somebody who is completely happy to experiment, try things out, and gradually Measuring the mind and recognizing and peaceful because he sees the nature of get more skilled at recognizing the results. what’s needed gives the space for samatha desire. When I think of the people who I It’s that engagement with the practice that and vipassanā to rely on each other in have met over time who have been reputed gives one the skill and confidence to say this way. We need to develop the ability to have finished their work, experienced “This is how the practice works.” And we to measure the mind that does not come liberation—they are the same way. Ajahn recognize that there are different times and from a place of self-obsession, a running Chah, my own teacher, was someone like circumstances when one puts more atten- commentary of “me and my mind.” Instead, that. Such a person can be in the midst of tion on the samatha practices and there are we learn to recognize what the experience a lot of different responsibilities and duties times when one puts more attention on the is, and given this experience, what would and externally can live a quite austere life insight practices. One needs to develop skill be useful in order to bring balance to the yet will be completely happy and completely in both. mind, to guide the process of experience in self-contained. There is a realization that is One of the illustrations that Ajahn Chah the direction that is fruitful. Learn how to very transformative. gives is the example of having a candle. pay attention to your experience, to draw Those qualities that are the basis of You’ve got a candle, it’s got potential for your attention inwards and see clearly. insight—anicca, dukkha, anatta—give us giving light, but if it’s not lit yet then it’s not What is the experience? What is the way ways of directing attention. We can attend fulfilling its potential. If you’ve got a match, of Dhamma within that? What is the way to the impermanent, unsatisfactory, or non- you can have a bright light that flares up of aligning yourself with Dhamma, of self aspects of things. And actually there are really quickly, but it goes out—a match according yourself with fundamental truth? all sorts of different ways to direct attention doesn’t last very long. But if you put the I offer this for your reflection this as part of the insight practices. It’s the match and the candle together, then you’ve evening. same for tranquility practices. Some ways got a light that shines and brings benefit

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