A GARLAND OF ESSENTIAL POINTS FOR STUDENTS - HEART-ESSENCE OF THE GREAT MASTERS

By His Holiness Dudjom Rinpoche

Root guru, precious and most kind,
Lord of the mandala, sole unfailing lasting refuge,
With your compassion, take hold of me!
I work only for this life, not keeping death in mind,
Wasting this free, well-favored human birth.

Human life, lasting an instant, like a dream -
It might be happy, it might be sad.
Not wishing for joy, not avoiding sadness,
May I truly practice the sublime teachings.

This human life, like a butterlamp set out in the wind -
It might last a long time or it might not.
Not letting ego’s hold tighten further,
May I truly practice the sublime teachings.

A life of luxury, like a bewitching apparition -
It might come to pass or it might not.
With the ways of the eight worldly dharmas cast away like chaff,
May I truly practice the sublime teachings.

All these underlings, like a bunch of birds in a tree -
They might surround me, they might not.
Not letting others lead me around by the nose,
May I truly practice the sublime teachings.

This illusory body, like a rotting 100-year-old house -
It might last, it might fall into dust.
Not caught up in efforts
to get food, clothes, or medicines,
May I truly practice the sublime teachings.

This dharma behavior, like a child’s game -
It might go on, it might stop.
Undeceived by things that don’t really matter,
May I truly practice the sublime teachings.

All these gods and spirits, like a mirror’s reflections -
They might give help, they might do harm.
Not seeing my own deluded visions to be enemies,
May I truly practice the sublime teachings.

All this confused chatter, traceless as an echo -
It might be interesting, it might not.
With the Three Jewels and my own mind bearing witness,
May I truly practice the sublime teachings.

Things that may prove useless in time of real need, like a deer’s antlers, -
I might know them, I might not.
Not placing my confidence merely in the arts and sciences,
May I truly practice the sublime teachings.

These gifts and money given by the faithful, like deadly poison -
I might receive them, I might not.
Not spending my life
trying to accumulate evil earnings,
May I truly practice the sublime teachings.

This lofty station, like dogshit wrapped in satin -
I might have it, I might not.
Knowing my own rottenness at first hand,
May I truly practice the sublime teachings.

Friends and family, like travelers who come together for a fair -
They might be vicious, they might be loving.
Cutting attachment’s tough cord from the heart,
May I truly practice the sublime teachings.

All these possessions, like the wealth found in a dream -
I might own them, I might not.
Not using tact and flattery to turn others’ heads,
May I truly practice the sublime teachings.

This rank in the hierarchy, Like a tiny bird perched on a branch -
It might be high, it might be low.
Without making myself miserable wishing for a better position,
May I truly practice the sublime teachings.

Practicing the spells of black magic, like deadly weapons -
I might be able to cast them, I might not.
Not buying the knife that cuts my own throat,
May I truly practice the sublime teachings.

Doing prayers, like a parrot saying ‘om mani padme hum’ -
I might do them, I might not.
Without boasting about whatever I do,
May I truly practice the sublime teachings.

The way one teaches the dharma, like flowing water -
I might be expert, I might not.
Without thinking that mere eloquence is dharma,
May I truly practice the sublime teachings.

Intellect that makes quick discriminations, like a rooting pig -
It might be sharp, it might be dull.
Not allowing the barbs of pointless anger and attachment to arise,
May I truly practice the sublime teachings.

Meditation experiences, like well-water in summer -
They may increase, they may lessen.
Without chasing after rainbows as children do,
May I truly practice the sublime teachings.

This pure perception, like rain on a mountaintop -
It might arise, it might not.
Without taking deluded experience to be real,
May I truly practice the sublime teachings.

These freedoms and favourable conditions, like a wish-fullfilling gem –
If they are lacking, there is no way to accomplish the holy dharma.
Not throwing away what is already in my own hand,
May I truly practice the sublime teachings.

The glorious guru, like a lamp that lights the way to liberation -
If I cannot meet him, there is no way to realize the true nature.
Not jumping off a cliff when I know the path to go on,
May I truly practice the sublime teachings.

The holy dharma, like a medicine to cure disease -
If I don’t hear it, there is no way to know what should be done and not done.
Not swallowing poison when I can tell benefit from harm,
May I truly practice the sublime teachings.

The changing cycle of joy and sorrow, like the changing seasons -
If this isn’t seen, there is no way to achieve renunciation.
As a time of suffering will surely come around to me,
May I truly practice the sublime teachings.

Samsara, like a stone fallen deep into water -
If I don’t get out now, I won’t get out later.
Pulling myself out by the rope of the compassionate Three Jewels,
May I truly practice the sublime teachings.

Liberation’s good qualities, like an island of jewels -
If they aren’t known, there is no way to begin to make efforts.
Having seen the advantage of permanent victory,
May I truly practice the sublime teachings.

The life stories of the great masters,like the essence of amrita -
If they aren’t known, there is no way for confidence to arise.
Not choosing self-destruction when I can tell victory from defeat,
May I truly practice the sublime teachings.

Bodhicitta, like a fertile field –
Unless it is cultivated, there is no way to achieve enlightenment.
Not staying idle when there is a great aim to be accomplished,
May I truly practice the sublime teachings.

My own mind, like a monkey’s nonsense -
Without keeping guard, there is no way to avoid conflicting emotions.
Not acting without restraint, like a lunatic,
May I truly practice the sublime teachings.

Ego, like a shadow one is born with -
Until it’s abandoned, there is no way to reach a place of real joy.
When the enemy is in my clutches, why treat him as friend?
May I truly practice the sublime teachings.

The five poisons, like hot embers among ashes – Until they’re destroyed,
one can’t remain at rest in the natural state.
Not raising baby vipers in my pockets,
May I truly practice the sublime teachings.

This mindstream, like the tough hide of a butter-bag -
If it’s not tamed and softened, one can’t mix mind with dharma.
Without spoiling the child that is born of itself,
May I truly practice the sublime teachings.

These ingrained bad habits, karmic patterns, like the strong currents of a river –
If they aren’t cut, one can’t avoid acting contrary to the dharma.
Without selling weapons to my enemies,
May I truly practice the sublime teachings.

These distractions, like never-ending waves -
If they aren’t given up, there is no way to become stable.
When I can do as I like, why practice samsara?
May I truly practice the sublime teachings.

The lama’s blessings, like spring warming up soil and water -
If they don’t enter into me, there is no way
to be introduced to the nature of mind.
When there is a short-cut, why take the long way around?
May I truly practice the sublime teachings.

This retreat in the wilderness, like summer in a lush place where herbs grow -
If I don’t remain here, there is no way for good qualities to be born.
When high up in the mountains, don’t wander back into black towns.
May I truly practice the sublime teachings.

Desire for pleasure, like a bad-luck spirit entering the house -
If I’m not free of it, I’ll never stop working toward suffering.
Not making offerings to voracious ghosts as my personal gods,
May I truly practice the sublime teachings.

Mindfulness, like the lock on a castle gate -
If it is lacking, one can’t stop the movements of illusion.
When the thief is surely coming, why forget to bar the door?
May I truly practice the sublime teachings.

The true nature, unchanging, like the sky -
Until it’s realized, one can’t completely resolve doubts as to the view.
Not letting myself be chained by theories,
May I truly practice the sublime teachings.

Awareness, like a flawless piece of crystal -
Until it’s seen, intentional meditation cannot dissolve.
When there’s an inseparable companion, why go off looking for another?
May I truly practice the sublime teachings.

The face of ordinary mind, like an old friend -
If it’s not seen, all that one does is misleading.
Without groping in the darkness of my own closed eyes,
May I truly practice the sublime teachings.

In short, without giving up This life’s preoccupations, there’s no way
to accomplish the sacred teachings after death.
Having decided to show myself great kindness,
May all that I do be toward the dharma.

May I not have wrong views toward the guru who has given instruction in accord with the dharma.
May I not lose faith in the yidam when misfortunes occur.
May I not put off practice when circumstances are hard.
May there be no obstacles to attaining siddhi.

All these activities are pointless, like making a grand tour of a wasteland.
All this trying just makes my mindstream more rigid.
All this thinking only adds confusion onto confusion.
All that passes for dharma to ordinary people only makes for further binding.

So much activity – nothing comes of it.
So much thinking – no point to it.
So much wanting – no time for it.
Having given this up, May I be able to practice according to instructions.

If I must do something,
may Buddha’s teaching bear it witness.
If I must do something, mix mindstream and dharma.
If I must accomplish something,

Read the life stories of past masters.
What’s the use of other things? Spoiled brat!
Take a low seat and become rich with contentment.
Try hard to get free of the eight worldly concerns.

May the guru’s blessings enter into me,
May my realization become equal to the sky.
Grant your blessings so that I may reach Kuntuzangpo’s throne.

Written by Jigdral Yeshe Dorje for his own prayers, Condensing the essential meaning from the vajra words of advice from previous great masters.

This was offered with prayers for the continued blessing of H.H. Dudjom Rinpoche, Jigdral Yeshe Dorje, and for the long life of his emanation, for the sake of all beings.

Translated by Bhakha Tulku Rinpoche and Constance Wilkinson.
Sarva Mangalam
          



                                           

H.H. Dujom Rinpoche was one of the most renowned Tibetan Buddhist masters of the 20th century.
He was recognized as the incarnation of Dudjom Lingpa (1835-1904), whose previous incarnations included the greatest masters, yogins and panditas such as Shariputra, Saraha and Khye'u Chung Lotsawa. Considered to be the living representative of Padmasambhava, the famous Teacher who brought Buddhism to Tibet in the 8th century. Dudjom Rinpoche was a great revealer of the ‘treasures’ (terma) concealed by Padmasambhava. A prolific author and meticulous scholar, he wrote more than forty volumes, one of the best known of which is his monumental The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Over the last decade of his life he spent much time teaching in the West, where he helped to establish the Nyingma tradition, founding major centres in France and the United States.

Right Concentration

By Ajaan Suwat Suvaco

In general terms, Right Concentration means establishing the mind rightly. On one level, this can apply to all the factors of the path. You have to start out by setting the mind on Right View. In other words, you use your discernment to gather together all the Dhamma you've heard. Then when you set the mind on Right Resolve, that's also a way of establishing it rightly. Then you set it on Right Speech, speaking only things that are right. You set it on Right Action, examining your actions and then forcing yourself, watching over yourself, to keep your actions firmly in line with what's right. As for Right Livelihood, you set your mind on providing for your livelihood exclusively in a right way. You're firm in not making a livelihood in ways that are wrong, not acting in ways that are wrong, not speaking in ways that are corrupt and wrong. You won't make any effort in ways that go off the path, you won't be mindful in ways that lie outside the path. You'll keep being mindful in ways that stay on the path. You make this vow to yourself as a firm determination. This is one level of establishing the mind rightly.

But what I want to talk about today is Right Concentration in the area of meditation: in other words, Right Meditation, both in the area of tranquillity meditation and in the area of insight meditation. You use the techniques of tranquillity meditation to bring the mind to stillness. When you make the mind still, firm in skillful qualities, that's one aspect of Right Concentration. If the mind isn't firmly established in skillful qualities, it can't grow still. If unskillful qualities arise in the mind, it can't settle down and enter concentration. This is why, when the Buddha describes the mind entering concentration, he says, "Vivicceva kamehi": Quite secluded from sensual preoccupations. The mind isn't involved, doesn't incline itself toward sights that will give rise to infatuation and desire. It doesn't incline itself toward sounds that it likes, toward aromas, tastes, or tactile sensations for which it feels infatuation through the power of desire. At the same time, it doesn't incline itself toward desire for those things. Before the mind can settle into concentration, it has to let go of these five types of preoccupations. This is called vivicceva kamehi, quite secluded from sensual preoccupations.

Vivicca akusalehi dhammehi: quite secluded from the unskillful qualities called the five Hindrances. For example, the first Hindrance is sensual desire. When you sit in meditation and a defilement arises in the mind, when you think of something and feel desire for an internal or an external form, when you get infatuated with the things you've seen and known in the past, that's called sensual desire.

Or if you think of something that makes you dissatisfied to the point of feeling ill will for certain people or objects, that's the Hindrance of ill will. Things from the past that upset you suddenly arise again in the present, barge their way in to obstruct the stillness of your mind. When the mind gets upset in this way, that's an unskillful mental state acting as an obstacle to concentration.

Or sloth and torpor: a sense of laziness and inattentiveness when the mind isn't intent on its work and so lets go out of laziness and carelessness. It gets drowsy so that it can't be intent on its meditation. You sit here thinking buddho, buddho, but instead of focusing the mind to get it firmly established so that it can gain knowledge and understanding from its buddho, you throw buddho away to go play with something else. As awareness gets more refined, you get drowsy and fall asleep or else let delusion overcome the mind. This is an unskillful mental state called sloth and torpor.

Then there's restlessness and anxiety, when mindfulness isn't keeping control over things, and the mind follows its preoccupations as they shoot out to things you like and don't like. The normal state of people's minds is that, when mindfulness isn't in charge, the mind can't sit still. It's bound to keep thinking about 108 different kinds of things. So when you're practicing concentration you have to exercise restraint, you have to be careful that the mind doesn't get scattered about. You have to be mindful of the present and alert to the present, too. When you try to keep buddho in mind, you have to be alert at the same time to watch over your buddho. Or if you're going to be mindful of the parts of the body — like hair of the head, hair of the body, nails, teeth, skin — you should focus on only one part at a time, making sure that you're both mindful and alert to your mindfulness, to make sure you don't go being mindful of other things. That's how you can cut off restlessness and anxiety.

As you keep being mindful of the same thing for a long time, the body will gradually calm down and relax. The preoccupations of the mind will calm down, too, so that the mind can grow still. It grows still because you keep it under control. You weaken its unruliness — as when you pull fuel away from a burning fire. As you keep pulling away the fuel, the fire gradually grows weaker and weaker. And what's the fuel for the mind's unruliness? Forgetfulness. Inattentiveness. This inattentiveness is the fuel both for restlessness and anxiety and for sloth and torpor. When you keep mindfulness and alertness in charge, you cut away forgetfulness and inattentiveness. As these forms of delusion are subdued, they lose their power. They gradually disband, leaving nothing but awareness of buddho or whatever your meditation object is. As you keep looking after your meditation object firmly, without growing inattentive, restlessness will disappear. Drowsiness will disappear. The mind will get firmly established in Right Concentration.

This is how you enter Right Concentration. You have to depend on both mindfulness and alertness together. Right Concentration can't simply arise on its own. It needs supporting factors. The first seven factors of the path are the supporters for Right Concentration, or its requisites, the things it needs to depend on. It needs Right View, Right Resolve, Right Speech, Right Action, Right Livelihood, Right Effort, and Right Mindfulness. As you keep developing the beginning factors of the path, concentration becomes more and more refined, step by step. When the mind is trained and suffused with these qualities, it's able to let go of sensual preoccupations, able to let go of unskillful mental qualities. Vivicceva kamehi vivicca akusalehi dhammehi. When it's secluded from sensual preoccupations, secluded from unskillful qualities, it can enter concentration. It experiences stillness, rapture, pleasure, singleness of preoccupation. Both body and mind feel light.

In the first stage, the mind isn't totally refined because it still has directed thought and evaluation in the factors of its concentration. If your mindfulness is in good shape and can keep its object in mind without pulling away, if your effort is right and alertness keeps watching over things, the coarser parts of your concentration will drop away and the mind will grow more refined step by step. Directed thought and evaluation — the coarser parts — will drop away because they can't follow into that more refined stage. All that's left is rapture, pleasure, and singleness of preoccupation. As you keep on meditating without let-up, things keep growing more refined step by step. Rapture, which is coarser than pleasure, will drop away, leaving the pleasure. Pleasure is coarser than equanimity. As you keep contemplating while the mind grows more refined, the pleasure will disappear, leaving just equanimity. As long as there's still pleasure, equanimity can't arise. As long as the mind is still feeding off pleasure, it's still engaged with something coarse. But as you keep up your persistent effort until you see that this pleasure still comes under the Three Characteristics of inconstancy, stress, and not-self, that it's part of the aggregate of feeling, the mind will let go of that coarser aspect and settle down with equanimity. Even though equanimity, too, is part of the feeling aggregate, it's a feeling refined enough to cleanse the mind to the point where it can give rise to knowledge of refined levels of Dhamma.

When the mind reaches this level, it's firm and unwavering because it's totally neutral. It doesn't waver when the eye sees a form, the ear hears a sound, the nose smells an aroma, the tongue tastes a flavor, the body feels a tactile sensation, or an idea comes to the mind. None of these things can make the mind waver when it's in the factors of jhana. It maintains a high level of purity. This is Right Concentration.

We should all develop tranquillity meditation, which can give temporary respite from suffering and stress. But in a state like this, you simply have mindfulness in charge. Discernment is still too weak to uproot the most refined levels of defilement and latent tendencies (anusaya). Thus, for our Right Concentration to be complete, we're taught not to get carried away with the sense of pleasure it brings. When the mind has been still for an appropriate amount of time, we should then apply the mind to contemplating the five aggregates, for these aggregates are the basis for insight meditation. You can't develop insight meditation outside of the five aggregates — the aggregates of form, feeling, perception, thought-fabrications, and consciousness — for these aggregates lie right within us. They're right next to us, with us at all times.

So. How do you develop the aggregate of form as a basis for insight meditation? You have to see it clearly in line with its truth that form is inconstant. This is how you begin. As you develop insight meditation, you have to contemplate down to the details. What is form? Form covers hair of the head, hair of the body, nails, teeth, skin, and all the four great elements that we can touch and see. As for subsidiary forms, they can't be seen with the eye, but they can be touched, and they depend on the four great elements. For example, sound is a type of form, a type of subsidiary form. Aromas, flavors, tactile sensations are subsidiary forms that depend on the four great elements. The sensory powers of the eye, ear, nose, tongue, and body are subsidiary forms — they're physical events, not mental events, you know. Then there are masculinity and femininity, which fashion the body to be male or female, and create differences in male and female voices, manners, and other characteristics. Then there's the heart, and then viññati-rupa, which allows for the body to move, for speech to be spoken.

So the Buddha taught that we should contemplate form in all its aspects so as to gain the insight enabling us to withdraw all our clinging assumptions that they're us or ours. How does this happen? When we contemplate, we'll see that yam kiñci rupam atitanagata-paccuppannam: all form — past, future, or present; internal or external; blatant or subtle; common or sublime; far or near — is inconstant, stressful, and not-self. It all lies under the Three Characteristics. When we remember this, that's called pariyatti-dhamma, the Dhamma of study. When we actually take things apart and contemplate them one by one to the point where we gain true knowledge and vision, that's called the practice of insight meditation, the discernment arising in line with the way things actually are.

This is a short explanation of insight meditation, focused just on the aggregate of form. As for feeling — the pleasures, pains, and feelings of neither pleasure nor pain within us — once we've truly seen form, we'll see that the same things apply to feeling. It's inconstant. When it's inconstant, it'll have to make us undergo suffering and stress because of that inconstancy. We'll be piling suffering on top of suffering. Actually, there's no reason why the mind should suffer from these things, but we still manage to make ourselves suffer because of them. Even though they're not-self, there's suffering because we don't know. There's inconstancy because we don't know. Unless we develop insight meditation to see clearly and know truly, we won't be able to destroy the subtle, latent tendency of ignorance, the latent tendency of becoming, the latent tendency of sensuality within ourselves.

But if we're able to develop insight meditation to the point where we see form clearly in terms of the Three Characteristics of inconstancy, stress, and not-self, then disenchantment will arise. When the latent tendencies of ignorance and becoming are destroyed, the latent tendency of sensuality will have no place to stand. There's nothing it can fabricate, for there's no delusion. When ignorance disbands, fabrications disband. When fabrications disband, all the suffering that depends on fabrication will have to disband as well.

This is why we should practice meditation in line with the factors of the noble eightfold path as set down by the Buddha. To condense it even further, there are three trainings: virtue, concentration, and discernment. Virtue — exercising restraint over our words and deeds — is part of the path. tranquillity meditation and insight meditation come under concentration. So virtue, concentration, and discernment cover the path. Or if you want to condense things even further, there are physical phenomena and mental phenomena — i.e., the body and mind. When we correctly understand the characteristics of the body, we'll see into the ways the body and mind are interrelated. Then we'll be able to separate them out. We'll see what's not-self and what isn't not-self. Things in and of themselves aren't not-self, for they each have an in-and-of-themselves. It's not the case that there's nothing there at all. If there were nothing there at all, how would there be contact? Think about it. Take the fire element: who could destroy it? Even though it's not-self, it's got an in-and-of-itself. The same holds true with the other elements. In other words, these things still exist, simply that there's no more clinging.

So I ask that you understand this and then put it correctly into practice so as to meet with happiness and progress.

That's enough explanation for now. Keep on meditating until the time is up.



Translated from the Thai by Thanissaro Bhikkhu, Access to Insight, 7 June 2010, http://www.accesstoinsight.org/lib/thai/suwat/concentration.html



                                        


Ajaan Suwat Suvaco (August 27, 1919 - April 5, 2001 in Buriram) was a Buddhist monk who founded four monasteries in the western United States. He was ordained at the age of 20 and became a student of Ajaan Funn Acaro two or three years later. He also studied briefly with Ajaan Mun.
Following Ajaan Funn's death in 1977, Ajaan Suwat stayed on at the monastery to supervise his teacher's royal funeral and the construction of a monument and museum in Ajaan Funn's honor. In the 1980s Ajaan Suwat came to the United States, where he established his four monasteries: one near Seattle, Washington; two near Los Angeles; and one in the hills of San Diego County (Metta Forest Monastery). He returned to Thailand in 1996 and passed away in 2001

Patience and it's Perfection

By Luang Por Ajahn Chah

Peacefulness and tranquility can be incredibly boring, and can bring up a lot of restlessness and doubt. Restlessness is a common problem because the sensory realm is a restless realm; bodies are restless and minds are restless. Conditions are changing all the time, so if you are caught up in reacting to change, you’re just restless. Restlessness needs to be thoroughly understood for what it is; the practice is not one of just using the will to bind yourself to the meditation mat. It’s not a test of you becoming a strong person who has to conquer restlessness—that attitude just reinforces another egotistical view. But it is a matter of really investigating restlessness, noticing it and knowing it for what it is. For this we have to develop patience; it’s something we have to learn and really work with. When I first went to Wat Pah Pong, I couldn’t understand Lao. And in those days Ajahn Chah was at his peak and giving three- hour desanas every evening. He could go on and on and on, and everybody loved him— he was a very good speaker, very humorous and every- body enjoyed his talks. But if
you couldn’t understand Lao...!

I’d be sitting there thinking, ‘When’s he going to stop, I’m wasting my time.’ I’d be really angry, thinking, ‘I’ve had enough, I’m leaving.’ But I couldn’t get enough nerve to leave, so I would just sit there thinking—‘I’ll go to another monastery. I’ve had enough of this; I’m not going to put up with this.’ And then he would look at me—he had the most radiant smile—and he’d say, ‘Are you all right?’ And suddenly all the anger that had been accumulating for that three hours would completely drop away. That’s interesting, isn’t it? After sitting there fuming for three hours, it can just go. So I vowed that my practice would be patience, and that during this time I would develop patience. I’d come to all the talks and sit through all of them as long as I could physically stand it. I determined not to miss them, or try to get out of them, and just practise patience. And by doing that I began to find that the opportunity to be patient was something that has helped me very much.

Patience is a very firm foundation for my insight and understanding of the Dhamma; without that I would have just wandered and drifted about, as you see so many people doing. Many Westerners came to Wat Pah Pong and drifted away from it because they weren’t patient. They didn’t want to sit through three-hour desanas and be patient. They wanted to go to the places where they could get instant enlightenment and get it done quickly in the way that they wanted.

Through the selfish desires and ambitions which can drive us, even on the spiritual path, we can’t really appreciate the way things are. When I reflected and actually contemplated my life at Wat Pah Pong, I realised that it was a very good situation: there was a good teacher, there was enough to eat, the monks were good monks, the lay people were very generous and kind and there was encouragement towards the practice of Dhamma. This is as good as you can get; it was a wonderful opportunity. And yet so many Westerners couldn’t see that because they tended to think—‘I don’t like this, I don’t want that; it should be otherwise.’ And—‘What I think is... what I feel is... I don’t want
to be bothered with this and that.’ I remember going up to Tarn Sang Phet monastery, which was a very quiet secluded place in those years, and I lived in a cave. A villager built me a platform because in the bottom of this cave was a big python.

One evening I was sitting on this platform by candle-light. It was really eerie and the light cast shadows on all the rocks: it was weird, and I started to get really frightened and then, suddenly, I was startled. I looked up and there was a huge owl right above, looking at me. It looked immense—I don’t know if it was that big, but it seemed really enormous in the candlelight—and it was looking straight at me. I thought, ‘Well what is there to be really frightened of here?’ and I tried to imagine skeletons and ghosts or Mother Kali with fangs and blood dripping out of her mouth or enormous monsters with green skin—than I began to laugh because it got so amusing! I realised I wasn’t really frightened at all.

In those days, I was just a very junior monk and one night Ajahn Chah took me to a village fete—I think Satimanto Bhikkhu was there at the time. We were very serious practitioners, and we didn’t want any kind of frivolity or fool- ishness. And of course going to a village fete was the last thing we wanted to do—because in these villages they love loudspeakers. Anyway, Ajahn Chah took Sati- manto and me to this fete, and we had to sit up all night with the raucous sounds of the loudspeak- ers—and monks giving talks all night long! I kept thinking, ‘Oh, I want to get back to my cave—green-skinned monsters and ghosts are much better than this.’ I noticed that Satimanto, who was incredibly serious, was looking really angry and critical and very unhappy. We just sat there looking miserable. I thought, ‘Why does Ajahn Chah bring us to these things?’

Then I began to see for myself. I remember sitting there thinking, ‘Here I am getting all upset over this. Is it that bad? What’s really bad is what I’m making out of it. What’s really miserable is my mind. Loudspeakers and noise, and distraction and sleepiness, I can put up with, but it’s that awful thing in my mind that hates it, resents it and wants to leave—that’s the real misery!’ That evening I saw what misery I could create in my mind over things that actually I could bear. I remember that as a very clear insight into what I thought was miserable, and what really is miserable. At first I was blaming the people, the loudspeakers, the disruption, the noise and the discomfort—I thought that was the problem. Then I realised that it wasn’t; it was my mind that was miserable. If we reflect on and contemplate Dhamma, we learn from the very situations which we like the least—if we have the will and the patience to do so.


                                

Born in Seattle in 1934, Luang Por Sumedho served as a medic in the US navy and soon after visited Thailand were he received full ordination in 1967.  It was here he met his teacher, Luang Por Chah and remained under his close guidance for 10 years living in remote areas in the Forest sangha style.
In 1975, Luang Por Sumedho, established Wat Pah Nanachat, International Forest Monastery where Westerners could be trained in English. In 1977, he accompanied Luang Por Chah to England and took up residence at the Hampstead Vihara, with three other monks.

Luang Por Sumedho was made an Upachaya (ordination preceptor) in 1981. He was integral in establishing the Forest Sangha tradition in the United Kingdom and was central in establishing Amaravati Buddhist Monastery and Chithurst Buddhist Monastery. He remained as senior incumbent at Amaravati Buddhist Monastery in Hertfordshire until November 2010, at which time he handed over the duties of abbot to Ajahn Amaro. Luang Por Sumedho is now based once again in Thailand, where his monastic life.

Zen Patience

By Shunryu Suzuki Roshi

My master passed away when I was thirty three.  So after his death I became pretty busy.  I wanted to devote myself just to zen practice, but I couldn’t stay at Eihieji monastery because I had to be the successor of his temple.  For us, it is necessary to keep constant way…not some kind of excitement, but we should be concentrated on usual every day routine.  If one become too busy and too much excitement our mind will become rough…rugged.  This is not so good for us.  So, if possible, try to be always calm and joyful and keep yourself from excitement.  That is most important point…thing for us.  But usually we are…we become more and more busy, day by day, year after year.


If I go back to Japan this summer I shall be astonished—the change they make in Japan.  It cannot be helped, but if we become interested in some excitement this change will accelerate and we will be lost and we will be completely involved in busy life, but if our mind is always calm and constant we can keep our self away from noisy world even though we are in the midst of it.  In the midst of the noisy world our mind will always be calm and stable.  Zen is not some excitement, but people practice zen because of some curiosity.  That is a kind of excitement.  Zen is not zen; that is worse…if you practice zen you will make yourself worse because of zen practice.  This is ridiculous.  I didn’t notice that, but many people practice zazen…interested in zazen just by curiosity, and make themselves worse and busier.  I think if you try to come once a week here that will make you pretty busy.  That is enough.  Don’t be too much interested in zen.  Just keep your calm and keep your constant way in everyday life.

Once…young people, especially, interested in zen, they will give up schooling, and they will…some people go to some mountain or forest where they can sit.  But that kind of interest is not true interest.  When I was young I didn’t intend to be…I didn’t like to be a successor of my master but I have to…I had to.  But since then, because I became my master’s successor when I was so young I had many difficulties.  Too much difficulty gives me some experience but those experiences…comparing to the true, calm and serene way of life, those experiences are nothing.  So if you continue the calm ordinary practice your character will be built up but if your mind is always busy there’s no time to build up your character.  To build up…if you want to build up…even though you want to build up your character it doesn’t…you will not be successful if you work on it too hard.  It should be done little by little, step by step.  It is the same thing to make bread.  If you make…if you give it too much heat it will burn…you will not get bread.  It is the same thing…we have to do it little by little.  And moderate temperature…we want, not too much temperature or excitement—little by little.  And you know yourself pretty well…how much heat…temperature you want…you know exactly what you want.  But if you are too much…if you have too much excitement you forget your own way and you don’t know…you forget how much temperature is good for you.  That’s very dangerous.

Buddha says it is same thing with the good driver (driver of a cow not motor car)…cow knows how much load the cow can carry and keep the cow from being too loaded.  You know your way and your state of mind.  So you know how much load you can carry.  Don’t carry too much Buddha says.  It is very good instruction.  Or he says it is the same thing with a…to make a dam.  If you want to make a dam, you should be careful in making the bank.  If you try to do it all at once the water will leak from the bank so you have to make the bank carefully, little by little.  Then you will have a fine, good bank for the lake, reservoir.  This is the way he says.  This is quite true with us.  So, too much excitement is not good.  It looks like very negative way, but it is not so.  It is wise and comfortable way, or effective way…to work on ourselves.  I find it…this point is very difficult for people who study zen…especially young people.

Transcribed from a talk given February 24, 1966

                                     


For more on the late great Suzuki Roshi visit www.sfzc.org and on this site see label: Suzuki