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

Ajahn Pasanno and 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 Ajahn Pasanno 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 to give more time to the formal side of We can attend to the actual need of the (Continued on page 12) 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 this or like that.” When we do this, we tend ask, “What would be useful to brighten Contributors: The , , Ajahn 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 week in Thailand. While there, he partici- of Ajahn Pasanno held a natural authority Scattering J's ashes at McKerricher State Park 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 monks 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 walking meditation 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 retreat. Despite the snowy weather during Abhayagiri cloister area with heavier than usual snowfall

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 monk 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, Anagārika Kevin Merfeld decided, after (Continued on page 14) visiting the City of Ten Thousand Buddhas

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 ordination 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 nun 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 Khemako (formerly Anagarika Brian) and Anagarika Robert

4 • Fearless Mountain and others, the coursework conveyed 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. to meditation practice. “The same as for those who've already been at it for a Because of the strong feeling of 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) 98. All bodies are composed of the four elements of earth, water, wind, and fire. and helping with the funeral 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 – THU FRI SUN MON WED THU SAT Contact: Mettika Hoffman (707) 964-4606 9 8 7 5 5 3 3 7 Monthly gathering at Berkeley Buddhist Monastery 8 Meditation and Dhamma talk at Yoga Mendocino (Yomo), Ukiah, CA – THU FRI 1 SUN MON WED 2 THU SAT Contact: www.yogamendocino.org 16 15 14 12 12 10 10 11 Upāsika Renewal Day at Abhayagiri – “Meditation: Standing, Walking and 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 July8-10 Teen weekend at Abhayagiri – June Contact: Rebekkah LaDyne (415) 488-0164 x 227 or www.spiritrock.org/ calendar/display.asp?id=TE1R11 To Willits Turnout with (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

you reach a T-Junction. ki Rd m 16 ‘Rains Retreat’ (Vassa) begins 4. Turn left at the T-Junction onto To TOMKI ROAD. Continue for 4 miles until you reach a turn-out with Mar 1 Dhamma talk at Three Jewels Dharma Hall, Fort Bragg, CA – 20 mailboxes. The monastery st Rd We Contact: Mettika Hoffman (707) 964-4606

entrance is on the right. Aug

School East Rd 2 Monthly gathering at Berkeley Buddhist Monastery

N Wy o rth S REDWOOD VALLEY OREGON ta te 3-7

Spirit Rock Family Retreat with Ajahn Pasanno, , Rebekkah

5 iles) LaDyne, and Betsy Rose Eureka CALPELLA Contact: (415) 488-0164 x 253 or visit www.spiritrock.org/calendar/

Redding Orr Sp te ta S r display.asp?id=280R11 rth D o lla Redwood ri N e East Side ngs Rd st Rd. exit- 6 m lp lley Rd Valley a Potter Va C We 101 endocino 10 Monthly gathering at Yoga Mendocino, Ukiah, CA

1 Lo w G (Ukiah to Lake Lake M 13 Sacramento a Bhikkhu Ordination ceremony (Upasampadā). Sāmaṇera Suddhāso plans to p 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 24-25 Buddhist Bicycle Pilgrimage, from Spirit Rock Center to Abhayagiri – Catalina Island 5 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

NORTH AMERICA UNITED KINGDOM 8 Upāsika Day at Abhayagiri—“Sutta Study: The Three Cardinal (Chanting) Suttas” Āloka Vihāra 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 Sītavana Birken Forest Monastery Tel. +44 (0) 144 284 2455 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) www.amaravati.org Updated Spring 2011 16 Canada V0E 2A0 Kathina Festival at Abhayagiri +1 (778) 785-6059 Cittaviveka email: [email protected] Chithurst Buddhist Monastery Pasanno Bhikkhu 37 1 Monthly gathering at Berkeley Buddhist Monastery (preferred method of contact) Chithurst, Petersfield,

Yatiko Bhikkhu 18 Nov Meditation and Dhamma talk at Yoga Mendocino (Yomo), Ukiah, CA Tisarana Buddhist Monastery Hampshire GU31 5EU. 9 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 www.cittaviveka.org Karuṇadhammo Bhikkhu 13 Daylong at Spirit Rock with Ajahn Yatiko and Ajahn Karunadhammo— Tel: +1 (613) 264 8208 Contact: www.spiritrock.org www.tisarana.ca Saññamo Bhikkhu 12 Aruna Ratanagiri Stewards: Tisarana Buddhist Monastery Gunavuddho Bhikkhu 11 Harnham Buddhist Monastery 18-27 Thanksgiving Retreat led by Ajahn Pasanno and the Abhayagiri Community at Berkeley Buddhist Monastery Harnham, Belsay, Jotipālo Bhikkhu 11 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 Cunda Bhikkhu 3 Check the online calendar at www.abhayagiri.org/indexphp/main/days Tel. (510) 848 3440 www.ratanagiri.org 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 Monastery Every Saturday evening at Abhayagiri 1422 SE Tacoma St., 2nd Floor Kovilo Bhikkhu 1 Chanting, meditation & Dhamma talk, beginning at 7:30 pm. Portland, OR 97202 17 Rakau Grove Stokes Valley, [email protected] Every Lunar Quarter at Abhayagiri (see calendar on this page) Lower Hutt 5019 Sāmaṇera Suddhāso Chanting, meditation, Precepts, 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 5:00-6:00 pm, Informal tea gathering. 7:30-9:30 pm, Meditation, Precepts & Yoga Mendocino Tel. +64 (0) 9 236 6816 www.vimutti.org.nz Upāsikā Debbie Stamp Dhamma talk by monastic at the Berkeley Buddhist Monastery, 2304 McKinley. 206 Mason St.

Ukiah, CA 95482 AT PACIFIC HERMITAGE Second Wednesday of each month at Yoga Mendocino Tel. (707) 462 2580 AUSTRALIA 7:30 pm–9:00 pm: Meditation and Dhamma talk by Therav da monastic. www.yogamendocino.org Bodhivana Monastery (hermitage.abhayagiri.org) ā During the months of Jan, Feb, Mar, the evening will be led by an Upasika. 780 Woods Point Road, THAILAND Sudanto Bhikkhu 16 East Warburton, Every Tuesday and Friday at Portland Friends of the Dhamma Victoria 3799. Cāgānando Bhikkhu 6 7:00 pm–9:00 pm: Meditation and Dhamma discussion with lay practitioners. Tel. +61 (0) 3 5966 5999 Pamutto Bhikkhu 1 Bahn Bung Wai, 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- Q: West, there has emerged the idiom and sevati (i.e. MN 114), each having the tain, a glen, a hillside cave, a charnel 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 A: wide breadth of meanings some particular verb “patisalliyati” is also used, of and reasons for the Buddha's praise of 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 Q: retreat made explicit in any ways solitude, maybe darkness, and perhaps member of the stock phrase describing 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 A: who had “gone forth from a rebuke referring to “an escape from sound, their atmosphere devoid of people, 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- Q: the question is that the English offenses” Pc 5 and Pc 6 forbid lying down “retreat” 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, Q: about geographical seclusion? and for certain lengths of time. Further what are the equivalent words which the In many discourses, the Buddha confession is obliged by Pc 48, Pc 49, and Buddha used when referring to this ? A: urges his followers to “make Pc 50 for various degrees of excessive and In early Buddhist texts (what is an exertion in seclusion (patisallāna)” unnecessary contact with an army and A: known as the “Pāli Canon”—Pāli for “one who is secluded understands by Pc 46 and Pc 85 for untimely, absent- 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 Q: cally approve of a simple external the Buddha frequently used two fairly over 30 other suttas, this list is expanded 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, Q: “retreat?” This is a misunderstanding, a and grounded in these, to cultivate 6) Yes. There are five instances A: going beyond the principle. One meditation on unattractiveness to counter A: (recording four specific of the Buddha's superior qualities was his biases longing only for the attractive, 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 Q: ment for those of us who have not approached by anyone except the one who of two kinds: to be cultivated and not 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?” Q: Buddha do on retreat? one who cultivates them should not be The Vanasamyutta (“Connected At SN 54:11, the Buddha cultivated. But such resting places as A: with the Woods”) of the A: predicts this question and cause unwholesome states to diminish and Samyutta Nikaya is entirely devoted 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, Q: entirely devoid of all greed, anger, Q: detailing both the Buddha's restlessness, etc. A typical exhortation and delusion and thus did not “retreat” out allowance and his non-allowance of requests given by an amiable to the Venerable 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 A: Buddha makes known that, just A: (the Buddha's aunt and the first don't be negligent! What will this by nature, the “mind of a monk whose 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 Q: “seclusion of body” and “seclusion seclusion, stays in seclusion, delights in from the Blessed One, I might dwell 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 A: on Voidness (MN 122), the specific reference to one of the Buddha's mind, approved proclaiming: “Whatever 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

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