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170404 Whos in Charge Here Who’s in Charge Here? April 4, 2017 Ajaan Suwat often talked about Ajaan Mun’s favorite themes for a Dhamma talk. One was the customs of the noble ones and the other was practicing the Dhamma in accordance with the Dhamma. The customs of the noble ones are customs that go against the customs of practicall! every nation on earth" because the! put the training of the mind first. The! put the Dhamma first. $t’s for this reason that the customs of the noble ones are closel! connected to the principle of practicing the Dhamma in accordance with the Dhamma, because that’s one of the two meanings of practicing the Dhamma in accordance with the Dhamma: $nstead of trying to change the Dhamma to fit !ou" !ou try to change !ourself to fit the Dhamma. The other meaning, as it’s defined in the &anon, is practicing for the sake of dispassion. This" too, goes against every custom" every culture in the world" all of which are aimed at passion. There’s the stor! in the &anon where some monks are going to a foreign country. After paying their respects to the Buddha, the! go to sa! goodb!e to Sariputta. And he asks them" ()hen someone in that countr! asks !ou" *)hat does !our teacher teach+’ what are !ou going to tell them+, And the monks sa!" ()e’d like to hear what !ou’d say., So Sariputta says that his first answer would be that his teacher teaches dispassion. Then he goes on to say intelligent people then ask" (Dispassion for what?, Most people in the world nowadays" however, wouldn’t even bother to ask. The! hear the word (dispassion” and the! run the other way. Their society has trained them to think that their passions are good- their likes and dislikes are important, because society can get work out of people that way. .ou can get mone! out of people that wa!. But here the Buddha teaches something that goes directl! opposed to that—which means that when !ou’re practicing the Dhamma, !ou have to learn how to step aside and stand outside !our culture. .ou have to be a self0starter. There’s a lot of talk about not-self in Buddhism" but to practice" !ou need a very strong sense of !our own values% how !ou’re going to train !our mind to maintain !our original intention that this is what !ou want to do. Because after all" if !ou can’t depend on !ourself/if !ou make up !our mind to do one thing and then end up doing something else just because !ou felt like it—!ou can’t trust !ourself. )hen !ou can’t trust !ourself" !ou’re not going to #nd anyone in the world !ou can trust. So !ou have to sit !ourself down and tell !ourself" (This is what $ reall! want. $ see that $’m causing m!self unnecessary suffering and $ want to put an end to it., And whatever is in line with that, !ou’ve got to say" ($’m going to side with that, whether it comes from inside or outside., 2 As the Buddha said" one of the measures of !our discernment, particularl! with regard to effort, is seen with regard to four kinds of actions. There are the actions !ou that like to do that !ou know are going to give good results. There are the actions !ou don’t like to do that are going to give bad results. Those two are basicall! no-brainers. The! don’t require much effort or thought. Things !ou like to do that give good results" !ou do them. Things !ou don’t like to do that give bad results" !ou don’t do them. $t’s the things that !ou like to do but give bad results and the things !ou don’t like to do, but give good results% That’s where the rubber hits the road. .ou have to figure out, (3ow can $ talk m!self into doing the things that $ don’t like doing but will be good in the long run? And how can $ talk m!self out of doing things $ like to do, but are going to be bad in the long run?, The Buddha gives many e4amples of how !ou can think to get !ourself around this impasse. One" of course" is to think about the principle of heedfulness. And this is where that sense of self comes in. .ou reali5e that !ou’re going to be on the receiving end of !our actions. )hat kind of actions would !ou like to be on the receiving end of+ .our actions are going to make all the difference in how !ou e4perience the world% the person !ou become- the world !ou e4perience. So !ou’d better be careful about what !ou do and sa! and think. As the Buddha said" this principle of heedfulness is what underlies all skillful activit!" all skillful qualities in the mind. And then based on that, !ou can develop other qualities" too. One is compassion for !ourself- compassion for people around !ou" realizing that if !ou reall! love !ourself" !ou’re not going to let !ourself do unskillful things" no matter how much !ou like them. And if !ou’re doing something that’s skillful and suddenl! !ou decide !ou don’t like it an!more" !ou’ve got to ask !ourself" (3ow am $ going to feel after having given up+, $f !ou reall! have compassion for !ourself" !ou’re not going to give up" because if !ou give up" then either !ou simpl! suffer the results or !ou put !ourself into denial" sa!ing, ()ell" it wasn’t that good anyhow,, which cuts !ou off from developing a path !ou can reall! depend on. Another quality that, again, goes with a strong sense of self is a sense of pride" health! pride" that other people have done this. The!’re human beings. .ou’re a human being. )h! can’t !ou do it too? And as !ou start developing skills" !ou take a craftsman’s pride in his skills. .ou don’t want an!thing shodd! to come out in !our thoughts or !our words or !our deeds. &oupled with this is a sense of shame" not the shame that’s the opposite of pride" but the shame that’s the opposite of shamelessness. $n other words" !ou look at what !ou might be tempted to do and" when !ou’re frank with !ourself" !ou say" (These things are beneath me., That right there raises !our quality as a person. So !ou don’t want to stoop to anything that’s beneath !ou. Then there’s having a good sense of humor and learning how to laugh at !our foibles. 6augh at !our greed. 6augh at !our aversion. 6augh at !our delusion. See how foolish the! are. 3 $n the &anon, most of the humor is in the 7inaya, which is the section on disciplinary rules. .ou wouldn’t think with discipline that there’d be a lot of humor, but this is how the! make it palatable. 6ike the stor! about the monk who gets so drunk" that the Buddha was inspired to comment, (Back when he was sober, he could do battle with a fire breathing naga, but now that he’s drunk" he couldn’t even do battle with a salamander., '! seeing the humor of a lot of people’s weaknesses and misbehavior, !ou put !ourself on the side of not wanting to be weak and not wanting to misbehave. So when lust comes up" learn how to laugh at it. )hen greed comes up" learn how to laugh at it. )hen laziness comes up% The Buddha has a nice passage where he talks about the things that people talk about to e4cuse their la5iness" and the!’re precisel! the things that other people would use to make themselves put out more effort. 8or e4ample" !ou’ve been sick and !ou’re recovering a little bit. $f !ou’re laz!" !ou say" ()ell" $’m not quite well !et. $’d better rest some more., But another person who’s beginning to recover says" (3ere’s m! opportunity. The illness could get worse. $’d better practice now., $f !ou’ve eaten too much" !ou can make that an e4cuse for la5iness. Or if !ou’ve eaten too little" !ou can make that an e4cuse for la5iness. 9verything becomes an e4cuse for la5iness. $f !ou learn how to laugh at !our e4cuses" !ou take some of the power of that defilement awa!. But in every case" it requires having a good strong sense of self" a health! sense of self. )e have so many different selves inside. .ou have to ask !ourself which ones !ou’re going to side with. The ones that are self0destructive+ The ones that sa!" ()ell" $ just don’t feel like it right now,, without giving any good reason? )h! do !ou want to nurture those and feed those senses of self inside+ .ou’ve got so many better ones that !ou could nurture and feed. $t’s as if !ou have a whole stable. .ou feed the horses that are going to help !ou with the work. As for the ones that fight back" !ou let them go, because after all" it is !our well0being that we’re talking about here. The practice is not for anybod! else’s sake. As Ajaan 8uang used to say" (Nobod! hired us to practice. )e’re doing this of our own free will.
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