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Home , Ajaan Suwat Suvaco, Ajahn, Bhikkhu, Fuang Jotiko, Metta Forest Monastery, Samanera

Autumn 2011•2554/2555 Volume 16, Number 3

This season's theme: Life as Skill

Buddhism-the Supremely Comprehensive Education System Jayasaro A talk given by Ajahn Jayasāro on May 28, 2011

The attitude that the Buddha recom- tion without, at the same time, removing very simplified background. We attain mended was the attitude of the student, a interest or enthusiasm for practice. We are a certain fluency, a habituation through student of life. In the practice learning all the time, and although some a much simplified effort, which then itself, it helps a great deal to consider the mental states are less enjoyable to learn enhances our ability to do the same thing meditation practice as an exploration, as about than others, in the long run we may in more complex environments: this is an a study. If we consider meditation as an well benefit more from being willing to understanding of meditation practice. effort to achieve a certain state of mind or look and to learn from them. In this way, We are learning to be with the mind, the accumulation of certain special experi- there is more of a seamless relationship (Continued on page 12) ences, then we are looking at meditation in between meditation practices and daily a very worldly way. This is a very common life. We are just doing the same thing, but INSIDE: phenomena, where people rather tragically in the meditation practice, we are reducing From the Pg 2 seek to recreate and re-experience certain the amount of distraction and we are prac- Exerpt from Skillfulness Pg 4 meditation experiences they had six ticing life skills in a very focused way. 10,000 Hours of Training Pg 5 months ago, a year ago, or even ten years One analogy that I am fond of using is The Craft of the Heart Pg 4 ago. would say things like, “If that if we compare the mind to a moving Calendar Pg 8 & 9 you're peaceful, know that you're peaceful. light, to track the movement of that If you're not peaceful, know that you're small point of light across a very complex Lesson from Mom, Quilt-Icons Pg 10 not peaceful. If you're peaceful, learn from background is possible but difficult. One Pacific Hermitage Update Pg 11 peace. If you're not peaceful, learn from not thing that will help us to do that is if we Sore Feet and Slow Progress Pg 14 peace.” This, I think, takes away a great spend a certain amount of time regularly Voice of the Texts Pg 15 deal of the tension and gaining attitudes following the movement of a small point Contributors: The , , Ajahn Vīradhammo, Thanissaro , Ajahn Jayasāro, that can arise in the practice of medita- of light against a white background or a Ajahn Yatiko, Ajahn Sudanto, Ajahn Karunadhammo, Ajahn Jotipālo, Suddhāso Bhikkhu From the Monastery Autumn 2011

“‘The days and nights are relentlessly around the globe to visit have since taken up the practical skill of passing. How well am I spending my and offer teachings. This year, since the card-weaving and at least one resident time?’ This should be reflected upon conclusion of our 3-month winter medita- was able to pass on some of his again and again by one who has gone tion retreat period in April, Abhayagiri own knot-tying handiness to our visiting forth.” Repeated reflection upon life and has had the pleasure of hosting several crafts master. its passing is an intimate characteristic such teachers. In addition to these visits, Abhayagiri and even an imperative of the teaching of The last week in May, Ajahn Jayasāro, also much appreciated the shorter visits the Lord Buddha. As has been noted by former of Pah Nanachat, author from several other inspiring mahātheras various visiting elders in the last several of the forthcoming biography of Ajahn ( of over 20 years standing) and months, this figuring out how to look Chah in English, and mentor at the Thawsi theras (monks of over 10 years standing) back, evaluate, and learn from one's expe- School of Buddhist education in Bangkok Ajahn Chandako (abbot of Vimutti rience is also an integral part of aquiring (http://thawsischool.com/), made time for Forest Monastery, New Zealand) and a skill. This edition of the Fearless a much appreciated visit to Abhayagiri. In Ajahn Acalo (abbot of Wat Ānandagiri, Mountain Newsletter takes as its theme addition to giving several formal dhamma .) Our familiar Ajahn Sudanto “Life as Skill” and touches on some of the talks here, Ajahn Jayasāro generously also came back for a short stay after various ways in which craft terminology made himself available for meeting with a whirlwind year of development at and practice can directly parallel one's individuals and various small groups; the Pacific Hermitage where he is the approach to meditation, contemplation, casual tea-time conversations, one-on-one residing elder (See the article “Pacific and a peaceful life. interviews, guidance for monks and for Hermitage Update”). As journeymen visiting lay guests, questions and answers would travel to hone their trade and MASTER AND DISCIPLE with Americans and also with the many trade their ware, we are fortunate that One necessary aspect of any form of who specifically came to the such teachers have taken up the Buddha's study - gross or subtle, interior or exterior monastery to hear the Dhamma from this exhortation to “travel-forth for the - is association with the wise. Abhayagiri well-known English Buddhist luminary. benefit of the many.” is fortunate, not only to have the presence In the featured article “Buddhism-the of our abbot, Ajahn Pasanno, along with Supremely Comprehensive Education THE ART OF TEACHING our several other local elders, but to have System,” we are given some useful perspec- In his recorded talk “Qualities of a a tradition of hospitality which welcomes tives with which to the practice Wise Person,” Ajahn Jayasāro examined various senior Theravādan monks from and its development in a progressive and the Buddha's list of Seven Sappurisa modern voice. dhammas: 1) knowing the Dhamma, 2) Shortly after Ajahn Jayasāro's knowing the meaning, 3) knowing one's departure, Abhayagiri was again buoyed self, 4) knowing moderation, 5) knowing up by a visit from Ajahn Vīradhammo, time 6) knowing groups, and 7) knowing monk of 38 years and abbot of distinctions between individuals. In Tisarana Monastery in Perth, Ontario. In retrospect of this last season's calendar of his several recorded talks, the listener is events, one can get a picture of the range of again and again given parallels between social situations encountered as Buddhism crafts of the hands and the craft of the comes to the West and can imagine the heart which he feels was made manifest specific skill-sets needed regarding these within his own apprenticeship to Ajahn various types of knowledge. Chah and so also to the present day within Over the last several months, the training monasteries of this tradition. Abhayagiri welcomed several groups His approachable and informal demeanor of returning interested student groups: attracted monk and lay alike with surpris- Second-graders from the local Waldorf ingly quick bonds of affection being school visited, sat full-lotus, walked formed between teacher and student; some trails and asked questions; Middle- inspired by example, several monks here schoolers from the City of Ten Thousand

2 • Fearless Mountain Buddhas (CTTB) came for the afternoon as per tradition of some years; and 2 days in July became the “Spirit Rock Teen Weekend” as 15 teens voluntarily gave up “normal life” for a while to come and practice with the community.. As for older students, Ajahn Pasanno and our several other teaching have been continuing to offer Dhamma at various on-going venues: day-longs at Spirit Rock meditation center; university classes at CTTB; tea and reflections at the Berkeley Buddhist Monastery; guided at 3 Jewels in Ft. Bragg; sitting, and instruction at Yoga Mendocino, Ukiah and Yoga Samādhi, White Salmon; talks at the Thai monastery Wat Buddhanusorn in Freemont; and good wishes at the inau- guration of the Care Center in SF. In early August, as in years past, Ven. Suddhaso's several monks headed by Ajahn Pasanno, traveled to Spirit Rock Meditation Center inline with the schedule and in keeping In mid-summer, Ajahn Yatiko, Canadian to participate in their yearly, five-day long with the 8 moral and renunciate . monk of 20 years who trained in Thailand “Family Retreat.” A mutually- appreciated Joe Ginsberg has taken on the further but has lived at Abhayagiri for the last 3, wholesome summer camp. Such events one-year Sāmaṇera training adding the slowly walked his way down over 400 miles become “workshops” where students can of foregoing the use of money and of coast to San Diego-no money, no food connect with a teacher. has thus been given the new name Pesalo, in the afternoon, and very little fixed plan. In addition to going out to speak to “One of Endearing Virtue.” On the same Stopping at various Buddhist temples, interested groups, other groups choose evening, Sāmaṇera Suddhāso was given meeting up with assorted lay meditation to come to the monastery for a more full bhikkhu ordination, avowing to live groups, and being helped out by dozens immersive learning experience: A group another 5 years in “dependence” on his and dozens of strangers, Ajahn Yatiko of Dhamma Punx of Santa Cruz and San preceptor and teacher. In a shift of roles, survived and has returned to Abhayagiri for Jose visited and sat with us for a weekend; after a short stay outside the monastery, this years more stationary “Rains Retreat.” the monastery-affiliated Upāsaka group former Anagarika Robert Coyner has A modern day American Buddhist had its annual “renewal day” of dāna, sila, returned as a long-term lay resident to give journeyman, of sorts, took to the road and meditation; and the Buddhist Bike support and assisance to Debbie Stamp- to study with respected teachers and to Pilgrimage, once again, made Abhayagiri helping out in the Sanghapāla office and practice his art - living simply, moment-to- the final stop on its over 120- mile bike brightening the monastery with his kind- moment, reflecting wisely, and practicing ride north from Mendocino County. ness. With these new community members non-violence, an example for coming in, Abhayagiri too has occasion to future generations. (the article “Sore Feet APPRENTICESHIP send warm well-wishes to the Abhayagiri- and Slow Progress” is a letter sent during The Buddha often spoke of the eight- born Venerables Kaccāna and Thitapañño his travels). fold noble path as a “gradual path” with who are spending their third rains retreats After three and a half years of travel “gradual fruit.” In the monastic form which at , Thailand. May and residency at several different branch he devised and which remains practiced these students of the Dhamma use this monasteries in New Zealand and Australia, to this day within Theravādan Buddhist incredible workshop and human birth well Ajahn Jotipālo, Abhayagiri ordained monk countries and within the international and grow and learn in accordance with of 11 rains, has returned to America to branch monasteries associated with Luang their highest aspirations. continue his practice and training. Along Por Chah (of which Abhayagiri is one), with Ajahns Yatiko, Karunadhammo, and a corresponding gradation of training JOURNEYMAN Saññamo, Ajahn Jotipālo has been giving is observed. After several months of lay In the the prac- assistance and teaching in various roles. residency here, Jordan Van Nest and Wade tice of going “tudong” is widely practiced Sanders, have taken Anagārika ordina- as monks decrease their possessions to THE JOY OF SKILLFULNESS tion. This entails a one-year commitment merely what they can carry on their person To give expression to the faculty of to living and training at the monastery and set out to wander on -pilgrimage. faith, and to allow space for the joy of (Continued on page 15)

AUTUMN 2011 • 3 Excerpt from “Skillfulness”

We can say that the Dhamma — in terms of doctrine, practice, and attainment — derives from the fully explored implications of one observation: that it is possible to master a skill. This point is reflected not only in the content of the Buddha's teachings, but also in the way they are expressed. The Buddha used many metaphors, explicit and implicit, citing the skills of craftsmen, artists, and athletes to illustrate his points. The texts abound with explicit similes referring to acrobats, archers, bathmen, butchers, carpenters, farmers, fletchers, herdsmen, musicians, painters, etc., pointing out how their skills correspond either to the way the mind fashions stress and suffering for itself, or to the skills a meditator needs to develop in order to master the path to release. On the implicit level, the passages dealing with meditation are filled with terms derived from music theory. In his younger days as a prince, the Bodhisatta — like other young aristocrats of his time — was undoubtedly a connoisseur of the musical arts, and so was naturally familiar with the theory that lay behind them. Because the terminology of this theory is so pervasive in the teachings he formulated as a Buddha, it will be useful to discuss it here briefly. Unfortunately, we do not have a full treatise on the theory of musical performance as practiced during the Buddha's time, but there are enough references to music scattered through the texts for us to piece together the outlines of that theory. The first step in performance was to tune one's instrument, "establishing" one's tonic note (literally, "base," thana) to make it on-pitch ("even," or sama), then to fine-tune or attune ("ferret out" or "penetrate") " (Geoffrey DeGraff) is the remaining notes (again, "bases") of the scale in relation to the an American Buddhist monk of the Thai forest tonic. This required a great deal of skill, sensitivity, and some kammathana tradition. After graduating from mathematical knowledge, as the well-tempered scale had not yet Oberlin College in 1971 with a degree in been developed, and many different ways of calculating the scale European Intellectual History, he traveled to were in use, each appropriate to a different emotion. The musi- Thailand, where he studied meditation under cian then picked up the theme (nimitta) of the composition. The Ajaan , himself a student of the theme functioned in several ways, and thus the word "theme" late Ajaan Lee. He ordained in 1976 and lived at carried several meanings. Wat Dhammasathit, where he remained following On the one hand it was the essential message of the piece, the image or impression that the performer wanted to leave in the his teacher's death in 1986. In 1991 he traveled listener's mind. On the other hand, it was the governing principle to the hills of San Diego County, USA, where that determined what ornamentation or variations would be suit- he helped establish Wat able to the piece. Mettavanaram (""). These musical terms recur throughout the Buddha's discus- He was made abbot of the monastery in 1993. sion of meditation [SN 51.20, SN 48.50, AN 6.55, AN 5.28, MN Many of his original books and essays along with 128, etc.]. For instance, in one context the Buddha says that one his translations of suttas and Thai meditation should establish one's persistence to the right pitch, attune the manuals can be found online at remaining faculties to that pitch, and then pick up one's theme. www.accesstoinsight.org" In other contexts, he says that one should become attuned to a particular theme, or that one should develop meditation in tune with a particular object. Impossibilities are said to be "non-base,"

4 • Fearless Mountain Excerpt from “Skillfulness” analogous to tones that cannot function as musical notes. There way that stringed instruments tend to go flat. The "rightness" are enough passages to show that the Buddha used this termi- of right view and other factors of the path thus carries the conno- nology conscious of its musical connotations, and that he wanted tation not only of being correct, but also of being "just right." to make the point that the practice of meditation was similar to A third point is that this analogy helps clarify passages in the the art of musical performance. We should thus try to be sensi- texts that speak of attaining the goal without effort [SN 1.1]. tive to these terms and their implications, for the comparison Taken out of context, these passages seem to contradict or totally between music and meditation is a useful one. negate the many other passages that focus on the need for effort In the most general sense, this comparison underlines the fact in the practice. Viewed in context of the music analogy, however, that the knowledge needed for release from suffering is the same they make perfect sense. Like a musical virtuoso, one develops sort as that involved in mastering a skill — a continued focus on the skill to the point where it becomes effortless, but the perfection present, a sensitivity to one's context, one's own actions, and their of the skill does not negate the fact that it took a great deal of combined consequences, rather than a command of an abstract effort to reach that level of mastery. body of facts. To develop the path is to become more and more In fact, the Buddha's path is a meta-skill — the full art or sensitive to the present — in particular, more sensitive to one's science of skillfulness, in and of itself — in which one focuses on own sensitivity and its consequences. This is similar to the way the mind as the source of what is skillful and unskillful, learns to in which a musician must learn to listen to his/her own perfor- deal skillfully with unskillful states of mind, then to deal more mance, a process that ultimately involves listening to the quality skillfully even with skillful states to the point of focusing not of one's listening itself. The greater one's sensitivity in listening, on the skill, but on the skill of acquiring a skill, so that one the more profound one's performances become. In the same way, ultimately sees what lies both in the skillfulness and beyond the greater one's sensitivity to one's own mind in the develop- [MN 78]. ment of skillful qualities, the more one abandons the causes of suffering and realizes its cessation. In addition to this general observation, the comparison between music and meditation highlights a number of practical points in the development of meditative skill. First, it underscores the need for flexibility and ingenuity in the practice, tempered Ajahn Pasanno on by an awareness of the limits of how far that flexibility can go. A skilled musician in the Buddha's time had to master not one “10,000 hours of training” but many tuning systems so as to handle a full range of musical -from informal question and answers at midnight tea at themes, while simultaneously knowing which ways of tuning Abhayagiri July 23, 2011 were unworkable. In the same way, a skilled meditator should Question: know of many valid ways of tuning the mind to the theme of its We're all familiar with the research on the meditation — and should have a command of them all so as to “10,000 hour” skill-aquisition time-line; that to become really deal with various contingencies as they arise — but at the same accomplished and masterful at any particular job, or trade, or sport, one has to put in so much time. I'm wondering if there time must be aware that some varieties of meditation simply is any equivalent to this kind of specif ied time-line with do not lead to Awakening. In this light, the seven sets of the regards to attaining stream-entry [the f irst, unshakable stage Wings to Awakening can be viewed as the Buddha's complete of realization]? list of workable systems for tuning the mind. (There is evidence suggesting that seven is the number of musical tuning systems Ajahn Pasanno: Well...You can turn up the crank and (gramaraga) recognized in the Buddha's time.) The implication get to 10 or 20,000 hours...but, for stream-entry you also here is that any path of practice deviating from these systems have to have right view. This brings to mind the sutta from would be like an instrument tuned to a discordant scale, and the Samyutta Nikaya (S.i.21): “As if smitten by a sword, As if would not be in harmony with the way of the contemplative his head were on fire, A bhikkhu should wander mindfully To (samana) who aims at a life in tune (sama) with the Dhamma. abandon identity view.” So, yeah, you do the practice but you A second point is that the musical analogy makes vivid the also have to have the angle that lets you apply right view... need for balance in meditative practice, a lesson that appears There are 2 results of suffering: more suffering or search. (So repeatedly in the texts [SN 51.20, AN 6.55, SN 46.53, MN 128]. with time) a feel for how this practice works starts to emerge. Just as a musical instrument should neither be too sharp nor too On a certain level, we just have to flail around for a while. But, flat, the mind on the path has to find a balance between excessive its not in vain. That's why spiritual friends are a huge support. energy and excessive stillness. At the same time, it must constantly watch out for the tendency for its energy to slacken in the same

AUTUMN 2011 • 5 The Craft of the Heart Collected from teachings by Ajahn Vīradhammo given at Abhayagiri in June, 2011

One of the observations I have reflected . Finally, it’s not uncommon for a monk on lately is that our life and spiritual prac- of ten or fifteen years to begin to set up tice are like a craft. Both for and something on his own, just as Venerable lay people, it's a bit like the guild system in Sudanto and others are doing at the Pacific the Middle Ages. In that system, a student Hermitage in Oregon. would be apprenticed to a master - a - In the early Renaissance years though, smith for example, or a glassblower, or a a new phenomenon arose in the European potter. The master’s duty was to train the guild system. This was the notion of “the apprentice in his craft. The apprentice’s artist” - an individual who was uniquely duty was to live in obedience to the master, gifted and could exhibit a novel personal regarding him as a father. The apprentice- touch in his work. There were people ship usually lasted seven years, after which like Bernini, the famous goldsmith, who the apprentice had to create a mature piece became famous for his unique designs. of work that demonstrated his skills - for If I remember correctly, he made a salt example a pot or a cabinet. If he passed and pepper shaker for the king of France the test, he could become a journeyman - it was a huge, elaborate affair depicting and go to other villages or cities and earn Neptune, god of the sea... This was no a livelihood with his craft. In time, if he longer simple, solid guild work: it was became respected in his guild and in the the personal expression of a superstar, community, then he himself could become an artist. a master and teach other apprentices. In , we are craftspeople, This seven year apprenticeship is very not artists. The work we do is not spec- is not entertainment, it’s reflection and similar to our training here as monastics: tacular. Notice how our monastic system contemplation. one year as an anagārika, one year as a works. It’s not about being a superstar How do you learn something new? sāmanera, and then five years as a navaka - it’s about quietly plying one’s craft. It’s If you’ve never woven, or if you’ve never bhikkhu. And like the journeyman of the not about self-expression – like the early done any woodwork, where do you begin? Middle Ages, the next five majjhima years guilds, it’s more about communal adher- You just have to kick it a bit or move it are often spent trying out other monas- ence and support. It’s a very quiet thing. a bit - in that engagement, you begin to teries and places or being on one's own One’s own insights and understandings learn. If you’ve never meditated and they are not broadcast all over say watch your breath, your mind’s all the world. Certainly, there over the place! Your knees hurt, but you are popular, charismatic pick it up and start to engage with it. In teachers in the Sangha, the engagement you begin to see, “”ah!” but charisma can be pretty That’s insight, isn’t it? That’s what craft deluding too - Dhamma is about. Perhaps you’re asked to throw a can become a kind of pot and you’ve never done it before you spiritual entertainment. can’t lift the clay or it keeps getting floppy. You start to say, “Well, Eventually, you learn to apply an even that was a good talk,” or pressure, and the clay starts to rise. This “Those jokes were great,” is a kind of insight, but the insight is rather than reflecting on visceral - something in your body, not just the teaching and applying conceptual teaching. But then the next pot it to our craft. We all like you do, of course it flops. You keep trying good talks and humor is until it becomes a part of you. This is how good, but the point of it we bring it in, how we become skilled in

Samanera Khemako's first attempt at belt-weaving. The pattern improves from the beginning to the end.

6 • Fearless Mountain our craft. weaving, or belt weaving. Card weaving is truthfulness, determination, loving- For the last eight and a half years I a very simple form of weaving that goes kindness, and equanimity]. If you think have been living with my elderly mom, back a long time. At first, I only had books about developing the paramitas - patience, who recently died. I was spending quite to go by, and found it very confusing – for instance - a teacher can tell you to be a long time in her condo. I had never there was a lot of frustration and lost yarn! patient, but it isn’t that easy. It’s not that taken care of an elderly person or lived in Yet through persistence and repeated easy to understand what patience is and a condominium before. There was a lot application I began to be able to do card why it is important. If I come from a sense of fumbling, but I began to see that I was weaving. It was quite complex but I made of “I should be patient!”, that’s not really learning the craft of caring. How do you some lovely stuff. When I began my little engaging the problem. It’s not a reflec- really care for someone? The training that project, I just had squiggles of ink on tive mindset, it’s a judgmental mindset. we get in taking care of each other, our paper, and I made my own weaving cards So rather than this type of willfulness, seniors and sick monks, was tremendously — all I could do was just begin, just try. In we try reading about patience and try helpful. Think about the beautiful chore- the beginning, the skill was in the book, seeing impatience. The understanding ography we monks live by. explicit and external. Through training, that comes from learning how impatience When the junior brings the Ajahn a though - failing, remaining available, works in the mind and why patience is flask of hot water, he gets down on his trying again - that skill became a part of skillful and wholesome is the insight into knees and approaches gracefully. That me, became implicit. the paramitas. Something like patience is kind of mindfulness of the body is part This is the way we learn something not something you get by one tremendous of our craft. Also the way we ask a ques- that we don’t yet understand – by trying insight. You have various insights into it, tion to a senior monk - we’ll put our hands something, even if it might be askew. By but then the craft is remembering and in anjali. This kind of training carries us being watchful and available and trying, training. These incremental suggestions, and brings us into the present moment. we begin to see the results. Natural, isn’t doings and intentions have tremendous It’s a craft of body and speech, the way it? If there is an honesty there, and if there power. They have the power to settle the we communicate, the way we relate in is a freshness of inquiry, then you’ll learn, mind, to make the mind very able to be community. That's the interesting thing “no, this doesn’t work,” or “yes, this does with the vicissitudes of life. about community - it makes you and you work.” Insight arises from that process of You can apply this learning process to make it; it carries you, but you carry it being watchful and available, of experi- anything - family situations, even simply too. All of us are trying the best we can menting and trying: “Oh, look at that. listening. You make mistakes. You try, try, to live in harmony, to live by the . That’s how that works.” Intellectual insight and try and then finally think “Okay, I’ll We create the community, but also the from books is a kind of understanding that look at it.” This engagement is the First community creates us. There is a lovely manifests in the mind, but such insight Noble Truth of understanding suffering: interchange. In the craft we’re learning, isn’t enough, is it? In craft - let’s say I’m “What is it? What does it feel like? How what is the object? What is the pot we’re trying to make my belt - I might get the does it arise? What are the patterns? How making, or the cabinet? It is simply mental understanding of how to get the does it feel in the body?” You see what beings-who-don’t-suffer, but also it’s a right kind of twist, but I have to repeat wasn’t effective and what is. You practice community. It’s both. If the purpose of our that. A number we hear a lot these days again and again and you come to under- monastic life is just the community, just is 10,000 hours - a good craftsman needs stand cause and effect. Over time you the external, it wouldn’t work. But if it 10,000 hours training to become a master. become a good parent, a good listener. was just the internal we would be selfish, We have to bed it in until it becomes This is true in all things. It’s a gentle wouldn’t we? our own. practice but it’s also very determined. All of these examples point to learning It’s the same with the craft of the Making effort, not from simple willfulness - how do we learn? While with my mom, heart. Here, we are trying to understand but from insight: this is the beauty of the I wanted to do something with my hands, the negative aspects of our conscious- practice and the beauty of the craft. The living in her condo day after day, year ness, our own fears and angers - all the product, of course, is a beautiful community, after year. Since I couldn’t fit a workshop emotions we have as human beings. We’re beautiful human beings. into the living room, I was looking for also trying to develop the paramitas [the This is quite lovely, in a natural something appropriate for a small space. spiritual perfections of generosity, virtue, and quiet way, rather than in a Eventually I discovered a craft called card renunciation, wisdom, energy, patience, spectacular way. Abhayagiri Sangha Calendar & Information 2011 2554/2555

LUNAR OBSERVANCE DAYS - 2554/2555 Also visit our online calendar at http://www.abhayagiri.org/main/days/ for the most up-to-date information.

Oct Nov Dec Jan Feb Mar Apr 3 Dhamma talk at Three Jewels Hall, Fort Bragg, CA –

Oct Contact: Mettika Hoffman (707) 964-4606 WED THU SAT SUN 5 3 3 1 4 Monthly gathering at Berkeley Buddhist Monastery 8 Upāsika Day at Abhayagiri—“ in Action” WED 1 THU SAT SUN TUE WED 3 FRI

12 10 10 8 7 7 6 9 Community work day at Abhayagiri THU FRI SUN MON WED THU SAT 2 12 Pavāranā Day full moon—the ending of the Rains Retreat 20 18 18 16 15 15 14 Meditation and Dhamma talk at Yoga Mendocino (Yomo), Ukiah, CA WED FRI SAT MON TUE THU FRI 16 Festival at Abhayagiri

26 25 24 23 21 22 20 1 Monthly gathering at Berkeley Buddhist Monastery TUE WED FRI SAT Nov 9 Meditation and Dhamma talk at Yoga Mendocino (Yomo), Ukiah, CA

31 29 30 28 13 Community work day at Abhayagiri 1. Pavāranā Day 2. Ajahn Chah Memorial Day 3. Māgha Pūjā Daylong at Spirit Rock with Ajahn Yatiko and Ajahn Karunadhammo— Contact: www.spiritrock.org Directions to Abhayagiri 18-27 Thanksgiving Retreat led by Ajahn Pasanno and the Abhayagiri Community at the Angela Center, Santa Rosa, CA. Registration opens on September 1

To Willits Turnout with 1. Take WEST ROAD exit from HWY 101. (11 miles) 20 mail boxes 15 Āsalhā Pūjā – full moon observance at Abhayagiri 2. Go straight over NORTH STATE ST. 16 ‘Rains Retreat’ () begins y and SCHOOL WAY. Abhayagiri Monastery 3. Follow WEST ROAD 3 miles until 16201 Tomki Road 4 d Mar Upāsika Day at Abhayagiri – “Applying the in R i you reach a T-Junction. k Dec m Daily Life” To 4. Turn left at the T-Junction onto 5 Dhamma talk at Three Jewels Dharma Hall, Fort Bragg, CA TOMKI ROAD. Continue for 4 miles d Contact: Mettika Hoffman (707) 964-4606 until you reach a turn-out with R t 20 mailboxes. The monastery s We 6 Monthly gathering at Berkeley Buddhist Monastery d entrance is on the right. R t s a Monthly gathering at Wat Buddhanusorn Freemont School E

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) s 5 ile m Eureka CALPELLA 6 14 Meditation and Dhamma talk at Yoga Mendocino (Yomo), Ukiah, CA - it Redding O x te rr S e ta . S r h D d rt 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 1 Abhayagiri community in three-month Winter Retreat period, March 31. h M ia k e 1 L k ow (U a ending on March 31 G Lake L Sacramento ap R Mendocino d Dr Jan-Mar SAN FRANCISCO Oakland UKIAH San Jose To San Francisco Check the online calendar at http://www.abhayagiri.org/main/days/ 5 (120 miles) NEVADA for updates on events.

1 CALIFORNIA Every Saturday evening at Abhayagiri Bakersfield Chanting, meditation & Dhamma talk, beginning at 7:30 pm. Santa Barbara N LOS ANGELES 101 Every Lunar Quarter at Abhayagiri (see calendar on this page) 10 Chanting, meditation, Precepts, Dhamma talk, and late night vigil, beginning at 7:30 pm.

Catalina Island 5 Second Sunday of each month at Abhayagiri (April through December) SAN 8 DIEGO Community work day, 8:00 am–4:00 pm. MEXICO First Tuesday of the month in Berkeley, CA 5:00-6:00 pm, Informal tea gathering. 7:30-9:30 pm, Meditation, Precepts & Contact Information for events Dhamma talk by monastic at the Berkeley Buddhist Monastery, 2304 McKinley.

Second Wednesday of each month at Yoga Mendocino NORTH AMERICA THAILAND 7:30 pm–9:00 pm: Meditation and Dhamma talk by Theravāda monastic. Āloka Yoga Mendocino During the months of Jan, Feb, Mar, the evening will be led by an Up sik . 1632 48th Ave., 206 Mason St. Wat Pah Nanachat a a Bahn Bung Wai, San Franciso, CA 94122 Ukiah, CA 95482 Amper Warin, Every Tuesday and Friday at Portland Friends of the Dhamma www.saranaloka.org Tel. (707) 462 2580 Ubon 34310 7:00 pm–9:00 pm: Meditation and Dhamma discussion with lay practitioners. www.yogamendocino.org Sītavana Birken Forest Monastery PO Box 5, Knutsford, B.C. Canada V0E 2A0 Wat Buddhanusorn AUSTRALIA 36054 Niles Blvd., +1 (778) 785-6059 Bodhivana Monastery http://birken.ca/ Fremont, CA 94536 780 Woods Point Road, email: [email protected] Tel. (510) 790 2294 East Warburton, (preferred method of contact) http://www.watbuddha.org/ Victoria 3799. Abhayagiri Buddhist Monastery Tel. +61 (0) 3 5966 5999 Tisarana Buddhist Monastery Fax. +61 (0) 3 5966 5998 Community List 1356 Powers Road, RR #3 UNITED KINGDOM Vassa (Rains Retreats/years as a monk) Perth, Ontario K7H 3C5 Buddhist Monastery Updated Autumn 2011 Tel: +1 (613) 264 8208 Great Gaddesden, NEW ZEALAND www.tisarana.ca Hemel Hempstead, Bodhinyanarama Stewards: Tisarana Buddhist Monastery Hertfordshire HP1 3BZ. Monastery Pasanno Bhikkhu 38 Longterm Lay Resident Tel. +44 (0) 144 284 2455 17 Rakau Grove Yatiko Bhikkhu 19 Upāsikā Debbie Stamp Berkeley Buddhist Monastery Stokes Valley, Fax: +44 (0) 144 284 3721 Karuṇadhammo Bhikkhu 14 Upāsaka Robert Coyner Institute for World Religions Lower Hutt 5019 2304 McKinley Ave. www.amaravati.org Saññamo Bhikkhu 13 Tel. +64 (0) 4 5637 193 Berkeley, CA 94703 Cittaviveka www.bodhinyanarama.net.nz Ṭhitābho Bhikkhu 5 Tel. (510) 848 3440 Chithurst Buddhist Monastery Kassapo Bhikkhu 5 AT PACIFIC HERMITAGE Fax. (510) 548 4551 Chithurst, Petersfield, Vimutti Monastery Cunda Bhikkhu 4 (hermitage.abhayagiri.org) www.drba.org Hampshire GU31 5EU. PO Box 7 Suvaco Bhikkhu 3 Tel. +w44 (0) 1730 814 986 Bombay, 2343 Portland Friends of the Dhamma Fax. +44 (0) 1730 817 334 Kovilo Bhikkhu 2 Sudanto Bhikkhu 17 1422 SE Tacoma St., 2nd Floor Tel. +64 (0) 9 236 6816 www.cittaviveka.org Pamutto Bhikkhu 2 Jotipālo Bhikkhu 12 Portland, OR 97202 www.vimutti.org.nz Suddhāso Bhikkhu 1 Cāgānando Bhikkhu 7 [email protected] Spirit Rock Meditation Center Harnham Buddhist Monastery Harnham, Belsay, Sāmaṇera Khemako 5000 Sir Francis Drake Blvd. Sāmaṇera Pesalo Woodacre, CA 94973 Northumberland NE20 0HF. Tel. (415) 488 0164 Tel. +44 (0) 1661 881 612 Anagārika Jordan Fax. (415) 488 1025 Fax. +44 (0) 1661 881 019 Anagārika Wade Sanders www.spiritrock.org www.ratanagiri.org

For a comprehensive directory of branch monasteries please visit www.forestsangha.org

Fearless Mountain is the periodic newsletter of Abhayagiri Buddhist Monastery, a Buddhist community in the Thai forest tradition of Ajahn Chah and . 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. Lesson from Mom by: Ajahn Jotipālo

The then Samenera Karunadhammo, after the meal, kindly gave me a fifteen minute tutorial on how to use the sewing machine, he set me up with some cloth, a pattern, and taught me how to sew a “flat felled seam”. Four hours later when people returned for evening tea, I had completed a monastic jacket and was surprised when several people were surprised the jacket was complete. “I thought you had never used a sewing machine before? How Quilt-Icons did you sew that so quickly?” by: Ajahn Jotipālo It seemed an odd question as, at the time, it didn't seem like it was quick For two years during my training as a Majjhima monk or slow; it just was what it was, I had (between one's 5th and 10th years in the robes), I took on a nothing to compare it to. Perhaps “Why practice of painting or doing some aspect of quilt-icon making was it so easy?” might have been a better every day. I painted many different pictures to keep question. So I gave that some thought, myself interested and challenged, but my primary and the immediate answer came, “I was subject was two images of Ajahn Chah and I painted watching my mother”. these two images over and over again, probably My mother had been a professional hundreds of times. seamstress and she worked out of the house. I grew up At first I was able to get an image that I was happy subconsciously watching her create the most beautiful with about 50% of the time. But slowly as I gained works of art. My mom never gave me a sewing lesson and understanding into how to mix colors, how the fabric I have no memory of ever using a sewing machine, other shrunk or stretched depending on conditions, my than the one week of sewing we were required to have skill in painting improved. I was able to in eighth grade. I can remember dozens of times, maybe see new details in the original photos and hundreds of times, being around my mom as she was eventually to get satisfactory results about sewing and noticing her do things like thread a bobbin, 95% of the time. change the needle on the machine, sharpen the scissors, My motivation in taking this on make alterations to a pattern. I'd seen everyday how a as a practice was for several reasons. One, well organized sewing room could look and saw how I enjoyed painting and being creative. Two, to keep it clean. I remember learning tricks my skill as a portrait painter was non-existent like wetting the end of the thread to make so I took this as an opportunity to learn and it easier to thread the needle, how to crease challenge myself. Three, I consciously used fabric with your fingernail so you wouldn't the entire process as a discipline, some days have to waste time drawing with chalk, and forcing myself to draw or paint, and on days how to get special effects by using the machine when I really didn't feel like being in non-conventional ways. I even learned a few creative I would work on cutting curse words being near the sewing room. fabric or sewing on the borders, Thinking about what I learned from or even doing maintenance to the observing my mom, I now realize that I learned sewing machine. I never really far more than how to sew. One of the more got to point where I felt like I was valuable lessons was that she would charge only a fraction of getting the images to look as I what she could have been charging for her wedding dresses. wanted them to, but I had fun in the Thinking back, she probably felt this was one way she could process, created lots of gifts to give help these young couples. My mom wasn't in it for the money. away, and discovered many insights She got satisfaction from learning new skills, creating beau- into how we learn. tiful clothing and then being able to basically give them way. Thanks for the lessons mom!

10 • Fearless Mountain Pacific Hermitage Update (from http://hermitage.abhayagiri.org/Home)

In late May, after nearly 18 months at the hermitage has centered around searching for a suitable location in moving in to the new site and getting the Pacific Northwest, the monks infrastructures and extra-structures here with the help of Sanghāta (the in place. Tan Cāganando spent a hermitage’s steward organization) significant amount of time researching have successfully found a permanent and installing a new water filtration home for the Pacific Hermitage. The and treatment system to remove the land purchase was enabled by a timely iron from our water, with very grati- five-year loan to Sanghāta, with faith fying results. that there is sufficient enthusiasm All of us have spent a lot of time to support the establishment of a selecting and preparing sites to put up monastic community in the Gorge. the meditation huts that were brought For nearly a year previously, we from our first location, and are now in had been living in Snowden, which the process of getting the structures required a long, several-mile, 1900- in place. We have had lots of much foot descent for our alms-rounds in appreciated help from our supporters, White Salmon. This new location, both local and from the Portland area. a five-acre forested parcel which At this writing, structures are almost lies along Jewett Creek just on the up and ready for use. (Check out the outskirts of White Salmon, affords time-lapse video of construction work us a more reasonable walk, and at http://hermitage.abhayagiri.org/ therefore more time and energy to Blog/timelapsemeditationhuts) devote to meditation and study of the Portland lay supporters Joan and Buddha's teachings. Scott Benge, and Rachel Uris will be The summer has been going sponsoring an end-of-Vassa Pah Bah quickly, and we have been engaged in offering ceremony on October 15th. many activities, both at the hermitage This will be an opportunity for all of and off-site. The talks on Tuesday the lay supporters to come together nights at Yoga Samādhi, a local yoga in White Salmon to celebrate our studio, have focused on further explo- spiritual friendship and share some ration of the Four Noble Truths, and Dhamma teachings. The financial we are now plunging into the Fourth offerings made at the Pah Bah will Noble Truth -- the Eightfold Path. be dedicated to help pay off the five- In August, we had our first Upāsaka year loan that was acquired for the Day here in White Salmon. It was purchase of the new property. attended by 30 people from Portland As for the monastic community and White Salmon, with teachings at the hermitage, Ajahn Sudanto will centered around the three “cardinal” be travelling to Thailand to attend suttas from the Pāli tradition. the funeral services for his preceptor, Combined with the teachings here Ajahn Mahā Amorn, and also the on the first Saturday of each month, gathering in Ubon in memory of and periodic trips into Portland, it Ajahn Chah’s passing 20 years ago. seems like a fruitful and full teaching He will be gone from approximately schedule. And that doesn’t include November 20th until January 20th. November until April, 2012. all of the great Dhamma discussions Ajahn Karunadhammo, who has At times, it's hard to believe that we moved down we have after the meal offerings at been at the hermitage for the Vassa, to Jewett Creek just a few months ago, so much has the hermitage with the people who will be returning to Abhayagiri in happened. If you haven't had a chance to visit us in are coming out to offer the meal mid-October, and Ajahn Jotipālo our new home, please take the time to do so. We'd that day! will be coming to join the hermitage welcome a visit. On the more material plane, work monastic community from early

AUTUMN 2011 • 11 and to realign yourself with your considered tionship to the physical world, the social aims and objectives. The more that you world, the emotional development, and the do it and apply yourself to it, the easier it wisdom development and how they affect becomes. each other, the more that one is willing to Some time ago in a study at a leading observe, then the more one’s wisdom and music school, I think in America, they one’s confidence and faith in the Buddha's divided a group of pupils who were already teaching matures. quite gifted into three groups: the very I am fond of making the suggestion gifted genius types, the middle type, and that Buddhism is ultimately the supremely the less gifted, in order to see the relation- comprehensive education system. If you ship between inborn genius and practice, adopt this assumption, then where does the idea being that someone who is natu- this education take place, where is the rally gifted doesn't have to do so much classroom? The classroom is the present practice while the less gifted have to do moment. Being in the present moment more practice to make up for their lack of is not the goal−it’s just a necessary condi- inherent giftedness. The actual results were tion for this education to take place. The exactly the opposite. The more gifted the necessary emotional condition is primarily pupil, the more time they spent practicing. that of equanimity. Being equanimous in They came up with this theory called the the present moment is not the goal but an Kids from the Spirit Rock Family Camp 10,000 hours theory, which says if you want important part of the process leading to the gather around Buddha statue to be really fluent and adept at anything development of wisdom. Before you can of any substance, you have to be willing to assess any situation accurately, before you Buddhism… (continued from page 1) make a commitment of 10,000 hours. can act effectively, you have to be able to to learn from the mind, to understand the If you've been meditating, you might put the mind into an equanimous mental mind by creating an artificial situation in say I’ve been meditating for weeks now or state. It’s not like, now you're not suffering which sense contact is radically reduced, months now, not every day but quite often. anymore, now your mind is on an even keel, allowing us to see the arising and passing Rather than looking at the calendar, if you've done the work. This is just a stage. away of mental objects as mental objects, to you have to have some quantitative assess- After that, the wisdom faculty takes over. see memory as memory, to see thought as ment, look in terms of 10,000 hours and Should you say something, should you do thought, imagination as imagination and take the long-term view: 10,000 hours something or not? Should you just be patient so on. It's just that much - nothing more, of study. Going back to the three-fold and endure or should you apply yourself nothing less. A sense of interest in learning training of the four kinds of bhāvanā and in some way? One of the life skills involved and understanding is key here. It's a the bhāvanā development of one’s rela- in training ourselves is sustaining this refreshing kind of desire, not a draining and agitated kind of desire, and it’s sustainable. Even in the early stages of meditation when the mind is wandering frequently, what happens when you bring your mind back to the meditation object? Often, medi- tators will complain or become discouraged that they are just wasting their time. They try to meditate on an object and the next thing they know, the mind has gone here and gone there, so they bring it back but before very long it’s gone again. However, I would suggest looking at that whole process again. What is that moment when you realize that you have been distracted? That is a moment of enlightenment. That is a moment of awakening; you have woken up and then you bring your mind back, and that’s a moment of renunciation. So you are training on that very basic initial level; you are learning to wake up to your experience Cartoon courtesy of Ryan Houck

12 • Fearless Mountain Buddhism… (continued from page 12) relaxed alertness in the meditation process You can do it with, “May you be happy, Udakañhi nayanti nettikā, in order to be able to sustain that more and may you be happy,” and that is already water/ indeed/ lead/ Irrigators/ more effectively in daily life, to have the very good practice. But you can make it Irrigators lead the water; ability to be awake, aware and equanimous more fun and creative by trying to think with regard to sense contact and various of something more specific. I do this in Usukārā namayanti tejanam; experiences, not as an end in itself, but all kinds of contexts. There is a little boy arrow-makers/ bend/ arrow shaft in order to facilitate in the abandonment in the village in Ubon, and he has been Fletchers straighten the arrow shaft; of the unwholesome, the development of coming out to put food in the monks’ bowls the wholesome, and the purification of since he was a small child, about 2 years Dārum namayanti tacchakā, the mind. old. This little boy has got really big ears wood/ bend/ carpenters One way I look at practice is broadly and he has just started to grow up since I Carpenters shape the wood; distinguishing four primary areas: 1) left Wat Pah Nanachat, but whenever I go physical development, 2) virtue (sīla) back and he puts food in my bowl, I always Attānam damayanti panditā. development - our relationship to the social wish, “May no one tease you about your themselves/ control/ the wise world, 3) emotional () development ears.” I see young women walking along on The wise control themselves. - the abandonment of negative emotions really high heels and wish, “May you never and the development of positive emotions, fall off your high heels,” or “May you have and 4) wisdom (pañña) development - to the wisdom to choose sensible footwear.” path or not. Things like getting up early be applying the Buddha's teachings in You can make it fun and creative, just in the morning, “Oh, what a torture”, or these four areas in terms of the frameworks trying to find some specific good thing sweeping, manual work and other chores given by the Buddha, called by him sammā for each passing person that you've never like that, “How would a chore like that vāyāmā, or Right Effort. So in these four met before. It's a very simple, practical be a source of happiness?” But as you see areas, physical, sīla, citta, and paññā means of developing and protecting the the importance and centrality of your state development, the challenge that one takes mind. If you are doing that, then you are of mind, your attitude, your quality of upon oneself is to figure out how to protect not getting distracted by all the colors and attention and your respect and interest for the mind against unwholesome dhammas advertising, looking at a person's dress whatever might be your responsibility at that have not yet arisen, to overcome those and thinking, “Oh, I’d like one like that,” any given time, you see how it’s that more unwholesome dhammas that have arisen, or looking at members of the opposite sex than anything else that affects the quality to arouse those wholesome dhammas that with more unwholesome thoughts. You of your life. haven't yet arisen, and to cultivate those are substituting wholesome dhammas; There is this great sense of confidence that have. What is the most skillful way to you are protecting the mind against and freedom; you don't have to be a victim prevent, reduce or eliminate the unwhole- unwholesome dhammas. You can remove or prey of anything. Nobody can make some aspects in any one area? unwholesome dhammas through this you unhappy. People can create condi- Which wholesome dhammas in this practice−you are creating and sustaining tions where it’s very conducive for you to other particular area of life have not yet wholesome practices. feel unhappy, but nobody has the power arisen which may arise, and which whole- This is also meditation: taking respon- to control your mind. People can oppress some dhammas have arisen and need to sibility for your mind, working with your you physically, certainly, but in the end be cared for and developed further? So I mind, massaging your mind, disciplining dukkha is always caused by tanhā. If you apply these four efforts in those four areas, your mind in whatever situation you are suffering, you say, “Where is the tanhā a systematic way of looking at practice find yourself. What happens is that you right now?” If there is no tanhā, then there and one that recognizes and upholds develop a strong appreciation for goodness, is no craving, there is no attachment, there the primacy and the necessity for formal even in its most mundane expressions. can't be any suffering. Irrespective of what practice but yet integrates it into an under- A teaching given by one of my teachers this person has said or done or the situa- standing of one’s whole life as a Buddhist, is that if you are practicing correctly, how tion, in the end if there is mental suffering as a student. Only the Arahant is the do you know? You know because before there has to be craving. This is taking the asekkha puggala, the graduate; everyone you started practicing so many things Buddha's teachings on trust and taking else is a student, not yet graduated. made you suffer and so few things made them as the lens through which we look at Let me give you an example. If you happy, and as you practice, if you're life. Thus, in this study of life, as we learn you're in a car or you're in a city – this practicing correctly, what you should from life, we have the Buddha's teach- is really great fun – and you have the find is fewer and fewer things make you ings as tools, things we don't grasp onto luxury of just looking out the window: suffer and more and more things make as dogmas but learn how to make use of try to wish some good thing for every you happy. That's one of the best criteria through a constant and consistent practice person you can see. to see whether you are on the Buddha's and application.

AUTUMN 2011 • 13 “Sore Feet and Slow Progress” -a letter sent from Ajahn Yatiko during his walking pilgrimage (Summer 2011)

Hi there. How you doing? Last night I slept at an awesome state park and I think I will sleep there tonight as well. Things are going re- ally well actually. Having some nice meditations [esp. last night] and being consistently called on to draw on inner resources to bear with the itching back and sore feet and shoulders.

So far food hasn’t been a problem, but I must admit standing with the alms bowl [rather than walking as is customary in Thailand] feels a bit awkward for me.

The external energy in general is extremely positive. Everyday there will be at least 4 or 5 honks and raised thumbs and waves - not a single bad comment.

Though this tudong [pilgrimage] is actually very challenging, it is really a valuable experience for me. Like other tudongs but even more so, it helps raise a sense of commitment to the Triple Gem that lies beyond living at Abhayagiri. Furthermore, though I am probably walking 20 miles a day on average, I seem to be making slow progress. It's better going through the smallest possible towns, and it would be a relief to feel that I don't have to walk the fastest possible route.

Anyhow, please be well.

Lots of Mettā, Ajahn Yatiko

208: Dhīrañ'ca paññañ'ca bahussutañ'ca, Intelligent &/ discerning &/much-learned & One who is intelligent, discerning, learned;

Dhorayha-sīlam vatavantam-ariyam; enduring-virtue/ dutiful-noble of steadfast virtue, dutiful, and noble;

Tam tādisam sappurisam sumedham, that/ such-like/ True-man/ good-wisdom With such a wise and worthy person associate,

Bhajetha nakkhatta-patham-va candimā. Associate/ star-course-as/ moon as the moon with the stars.

14 • Fearless Mountain From the Monastery… (continued from page 3)

326: Idam pure cittam-acāri cārikam, good friendship to grow, the Buddhist in happiness...Is it possible to point out a this/ formerly/ mind-wandered/ calender year is punctuated by various similar fruit of the contemplative life, visible wandering celebratory observation days. The full in the here and now?" As the events of the Formerly this mind wandered about moon of May, Vesākha Pūjā, marks the last several months – the everyday teaching wandering, Buddha's birth, enlightenment, and passing events, the , the wanderings, away. With beautiful freshly-arranged the visitings, and festive occasions - make Yenicchakam yatthakāmam flowers, incense and candles, friends and palpably manifest, simple joy and happi- yathāsukham; students gathered at Abhayagiri to chant, ness - both for oneself and for others – are as it wishes/ according-to-desire/ meditate, and to circumambulate the hall some such mandane and natural fruits of a according-to-pleasure showing deep gratitude for the fruits of life lived wisely and well, with reflection As it wished, according to its desire, the Buddha's skillfulness. Two months and attention. according to its pleasure; later, the full moon of July, Āsālha Pūjā, the commemoration of the Buddha's first Tadajjaham niggahessāmi yoniso, teaching, again arrived with heartfelt devo- that-today-I/ I will restrain/ judiciously tion from laypeople and monks who were But today I will restrain it judiciously, now able to circumambulate the outdoor shrine. Two other birthdays, those of our Hatthippabhinnam viya ankusaggaho. “Venerable Father” Luang Por Chah (June Elephant-in rut/ just as/ goad-holder 17) and Ajahn Pasanno (July 26), were also Just as a mahout an elephant-in rut. celebrated with meditation, reflection, and abundant offerings. In the Sāmaññaphala (DN 2), the Buddha is asked by a king: "There are these various craftsmen: elephant-trainers, horse- trainers... confectioners, barbers...cooks, Voice of the Texts garland-makers...weavers, basket-makers, by Suddhāso Bhikkhu potters... accountants, and many other Beyond the shared training in conduct various craftsmen of a similar sort. They (sīla) and meditation (bhāvanā), there is a live off the fruits of their crafts, visible in wide range of individual abilities that may the here and now. They give pleasure and be developed as part of one's monastic refreshment to themselves, to their parents, career. One such talent that several wives, and children, to their friends and Osiris offers tomatos to Pesalo as he Abhayagiri monks have found nourishing colleagues. They establish themselves in walks on our new local almsroute through the to their practice, is the ability to read and generosity...leading to heaven, resulting Frey family organic farm. understand Pāli – the scriptural language. As many people find studying textbooks and declension charts a daunting and 33: Phandanam capalam cittam, challenging task, one technique for accli- wavering/ fickle/ mind/ mating oneself to the language is through Unstable and fickle is the mind, trilinear-format translations. The first line presents the Pāli text; the second line, a dūrakkham dunnivārayam; literal word-by-word translation; the third hard to protect/ hard to restrain line, a fluent translation. In this way a difficult to guard and restrain; reader can - with a single glance - both learn exactly what each Pāli word means, Ujum karoti medhāvī, and also see how those individual words upright/ makes/ wise one/ are assembled into colloquial sentences. The wise one makes it upright, With a feeling what it is to read the Buddha's words (Buddhavacana) in Pāli, usukāro va tejanam. Fearless Mountain Production Team one may be inspired to delve deeper into Arrow-maker/ as/ arrow-shaft We would like to express our heartfelt the language – substantially enriching As a fletcher the arrow shaft gratitude to Jebbie Lavoie for design one's understanding and appreciation of and layout, along with editorial assistance the Dhamma. from Hisayo Suzuki and Marilyn Lemon

AUTUMN 2011 • 15 Foundation ABHAYAGIRI NON PROFIT ORG. BUDDHIST MONASTERY U.S. POSTAGE 16201 Tomki Road, Redwood Valley, CA 95470 PAID Ad-Vantage

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Life as Skill Sekho pathavim vijessati, -lokañca imam sa-devakam; The student will master this earth, this world of Death and his retinue;

Sekho dhamma-padam su-desitam, Kusalo puppham-iva pacessati The student will perfect the well-taught path of truth, as an expert garland-maker arranges flowers.

Dhammapada 40