Understanding Dukkha / Ajaan Chah

(cont)
Notes
1. That is, the Buddha.
2. The Triple Gem: The Buddha, the Dhamma, His teaching, and the Sangha, the Monastic Order, or those who have realized the Dhamma.
3. Sati: Usually translated into English as mindfulness, recollection is the more accurate translation of the Thai words, "ra-luk dai."
4. Bhavana — means "development" or "cultivation"; but is usually used to refer to cittabhavana, mind-development, or pañña-bhavana, wisdom-development, or contemplation.
5. "Vinaya" is a generic name given to the code of discipline of the Buddhist Monastic Order, the rules of the monkhood. "Vinaya" literally means "leading out," because maintenance of these rules "leads out" of unskillful actions, and, by extension, unskillful states of mind; in addition it can be said to "lead out" of the household life, and, by extension, attachment to the world.
6. This refers to the Venerable Ajahn's early years in the monkhood, before he had begun to practice in earnest.
7. The second sanghadisesa offense, which deals with touching a woman with lustful intentions.
8. Referring to pacittiya offense No. 36, for eating food outside of the allowed time — dawn till noon.
9. Dukkata — offenses of "wrong-doing," the lightest class of offenses in the Vinaya, of which there are a great number; parajika — offenses of defeat, of which there are four, are the most serious, involving expulsion from the Bhikkhu-Sangha.
10. Venerable Ajahn Mun Bhuridatto, probably the most renowned and highly respected Meditation Master from the forest tradition in Thailand. He had many disciples who have been teachers in their own right, of whom Ajahn Chah is one. Venerable Ajahn Mun died in 1949.
11. Pubbasikkha Vannana — "The Elementary Training" — a Thai Commentary on Dhamma-Vinaya based on the Pali Commentaries; the Visuddhimagga — "Path to Purity" — Acariya Buddhagosa's exhaustive commentary on Dhamma-Vinaya.
12. Hiri — sense of shame; Ottappa — fear of wrong-doing. Hiri and ottappa are positive states of mind which lay a foundation for clear conscience and moral integrity. Their arising is based on a respect for oneself and for others. Restraint is natural because of a clear perception of cause and effect.
13. Apatti: the name to the offenses of various classes for a Buddhist monk.
14. Maha: a title given to monks who have studied Pali and completed up to the fourth year or higher.
15. A "receiving cloth" is a cloth used by Thai monks for receiving things from women, from whom they do not receive things directly. That Venerable Ajahn Pow lifted his hand from the receiving cloth indicated that he was not actually receiving the money.
16. There are very precise and detailed regulations governing the ordination procedure which, if not adhered to, may render the ordination invalid.
17. The Vinaya forbids bhikkhus from eating raw meat or fish.
18. Although it is an offense for monks to accept money, there are many who do. Some may accept it while appearing not to, which is probably how the laypeople in this instance saw the Venerable Ajahn's refusal to accept money, by thinking that he actually would accept it if they didn't overtly offer it to him, but just slipped it into his bag.
19. Añjali — The traditional way of making greeting or showing respect, as with an Indian Namaste or the Thai wai. Sadhu — "It is well" — a way of showing appreciation or agreement.
20. Another transgression of the precepts, a pacittiya offense.
21. Navakovada — A simplified synopsis of elementary Dhamma-Vinaya.
22. Many monks undertake written examinations of their scriptural knowledge, sometimes — as Ajahn Chah points out — to the detriment of their application of the teachings in daily life.
23. Indulgence in sense pleasures, indulgence in comfort.
24. Kuti — a bhikkhu's dwelling place, a hut.
25. The cycle of conditioned existence, the world of delusion.
26. Samana: a religious seeker living a renunciant life. Originating from the Sanskrit term for "one who strives," the word signifies someone who has made a profound commitment to spiritual practice.
27. One of the many branch monasteries of Ajahn Chah's main monastery, Wat Ba Pong.
28. Concept (sammutti) refers to supposed or provisional reality, while transcendence (vimutti) refers to the liberation from attachment to or delusion within it.
29. Mara: the Buddhist personification of evil, the Tempter, that force which opposes any attempts to develop goodness and virtue.
30. The play on words here between the Thai "phadtibut" (practice) and "wibut" (disaster) is lost in the English.
31. These are the two extremes pointed out as wrong paths by the Buddha in his First Discourse. They are normally rendered as "Indulgence in sense pleasures" and "Self mortification."
32. "Pa-kow: an eight-precept postulant, who often lives with bhikkhus and, in addition to his own meditation practice, also helps them with certain services which bhikkhus are forbidden by the Vinaya from doing.
33. The level of nothingness, one of the "formless absorptions," sometimes called the seventh "jhana," or absorption.
34. Bimba, or Princess Yasodhara, the Buddha's former wife; Rahula, his son.
35. Rupa — material or physical objects; nama — immaterial or mental objects — the physical and mental constituents of being.
36. Nibbana — the state of liberation from all conditioned states.
37. The Thai word for bhava — "pop" — would have been a familiar term to Ajahn Chah's audience. It is generally understood to mean "Sphere of rebirth." Ajahn Chah's usage of the word here is somewhat unconventional, emphasizing a more practical application of the term.
38. Both the red ants and their eggs are used for food in North East Thailand, so that such raids on their nests were not so unusual.
39. The first line of the traditional Pali words of homage to the Buddha, recited before giving a formal Dhamma talk. Evam is the traditional Pali word for ending a talk.
40. Glot — the Thai "dhutanga" or forest-dwelling monks' large umbrella from which, suspended from a tree, they hang a mosquito net in which to stay while in the forest.
41. The body on the first night had been that of a child.
42. The last line of the traditional Pali lines listing the qualities of the Dhamma.
43. Mahanikai and Dhammayuttika are the two sects of Theravada sangha in Thailand.
44. A Thai expression meaning, "Don't overdo it."
45.Thirteen practices allowed by the Buddha over and above the general disciplinary code, for those who which to practice more ascetically.
46. Part of a Pali verse, traditionally recited at funeral ceremonies. The meaning of the full verse if, "Alas, transient are all compounded things/Having arisen, they cease/Being born, they die/The cessation of all compounding is true happiness."
47. Novices.
48. The word dhamma can be used in different ways. In this talk, the Venerable Ajahn refers to Dhamma — the teachings of the Buddha; to dhammas — "things"; and to Dhamma — the experience of transcendent "Truth."
49. At that time Sariputta had his first insight into the Dhamma, attaining sotapatti, or "stream-entry."
50. That is, nibbida, disinterest in the lures of the sensual world.
51. The Truth of Suffering, the Truth of its Cause, the Truth of its Cessation and the Truth of the Way (leading to the cessation of suffering): The Four Noble Truths.
52. Observance days, held roughly every fortnight, on which monks confess their offenses and recite the disciplinary precepts, the Patimokkha.
53. The heartwood from the jackfruit tree is boiled down and the resulting color used both to dye and to wash the robes of the forest monks.
54. Bojjjhanga — the Seven Factors of Enlightenment: sati, recollection; dhamma-vicaya, inquiry into dhammas; viriya, effort; piti, joy; passadhi, peace; samadhi, concentration; and upekkha, equanimity.
55. The central body of the monastic code, which is recited fortnightly in the Pali language.
56. Devaputta Mara — the Mara, or Tempter, which appears in a seemingly benevolent form.
57. The Five Khandhas: Form (rupa), feeling (vedana), perception (sañña), conceptualization or mental formations (sankhara) and sense-consciousness (viññana). These comprise the psycho-physical experience known as the "self."
58 .Anagami (non-returner): The third "level" of enlightenment, which is reached on the abandonment of the five "lower fetters" (of a total of ten) which bind the mind to worldly existence. The first two "levels" are sotapanna ("stream-enterer") and sakadagami ("once-returner"), the last being araham ("worthy or accomplished one").
59. That is, one who lives dependent on the generosity of others.
60. Transience, Imperfection, and Ownerlessness.
61. 2522 of the Buddhist Era, or 1979 CE.
62. The pañcavaggiya, or "group of five," who followed the Buddha-to-be (Bodhisatta) when he was cultivating ascetic practices, and who left him when he renounced them for the Middle Way, shortly after which the Bodhisatta attained Supreme Enlightenment.
63. Sankhara: conditioned phenomena. The Thai usage of this term usually refers specifically to the body, though sankhara also refers to mental phenomena.
64. Form is impermanent, feeling is impermanent, perception is impermament, volition is impermanent, consciousness is impermanent.
65. micchaditthi: Wrong-view.
66. The ten paramita (perfections): generosity, morality, renunciation, wisdom, effort, patience, truthfulness, resolution, goodwill and equanimity.

:- https://www.accesstoinsight.org/lib/thai/chah/heartfood.html#top

 

A MESSAGE FROM THAILAND



The following message by Venerable Ajahn Chah was sent to his disciples in England whilst he was resident at a branch monastery called 'The Cave of Diamond Light', just prior to the serious decline in his health during the Rainy-Season Retreat (Vassa) of 1981. A photograph taken at the time of recording this message on tape, appears on the back cover. 'Wat Pah Pong', referred to near the end of the text, is the name of Ajahn Chah's main monastery.

I HAVE COME UP TO WAT TUM SAENG PET for the 'Rains' Retreat this year -- mostly for a change of air as my health has not been so good. With me are a few Western monks: Santa, Pabhakaro, Pamutto, Michael and Samanen Guy; also some Thai monks and a small number of lay people who are keen to practice. This is a pleasant and fortunate time for us. At the moment my sickness has subsided, so I feel well enough to record this message for you all.

Because of this ill-health I cannot visit England, so hearing news of you, from some of your supporters who are staying here, has made me very happy and relieved. The thing that pleases me most is that Sumedho is now able to ordain monks; this shows that your efforts to establish Buddhism in England have been quite successful.

It is also pleasing to see the names of the monks and nuns whom I know, who are living with Sumedho at Chithurst: Anando, Viradhammo, Sucitto, Uppanno, Kittisaro, and Amaro. Also Mae Chees Rocana and Candasiri. I hope you are all in good health and living harmoniously together, co-operating and proceeding well in Dhamma practice.

There are supporters, both in England and here in Thailand, who help keep me up to date with your developments. I gather from them that the building work at Chithurst is complete, and that it is now a much more comfortable place to live. I often enquire about this, as I remember my stay of seven days there was quite difficult! (laughter) I hear that the shrine-room and the other main areas are now all finished. With less building work to be carried out, the community will be able to apply itself more fully to formal practice.

I understand also that some of the senior monks have been moved off to start branch monasteries. This is normal practice, but it can lead to a predominance of junior monks at the main monastery; this has been the case in the past at Wat Pah Pong. This can bring difficulties in the teaching and training of monks, so it is very important in these situations that we help one another.

I trust that Sumedho is not allowing these sort of things to burden him! These are small matters, quite normal, they are not a problem at all. Certainly there are responsibilities -- but it can also be seen that there are none.

To be the abbot of a monastery can be compared to being a rubbish bin: those who are disturbed by the presence of rubbish make a bin, in the hope that people will put their rubbish in there. In actual fact what happens is that the person who makes the bin ends up being the rubbish collector as well. This is how things are -- it's the same at Wat Pah Pong, it was the same at the time of the Buddha. No-one else puts the rubbish into it so we have to do it ourselves, and everything gets chucked into the abbot's bin!

One in such a position must therefore be far-sighted, have depth, and remain unshaken in the midst of all things; they must be consistent -- able to persevere. Of all the qualities we develop in our lives, patient endurance is the most important.

It is true that the establishment of a suitable dwelling place at Chithurst has been completed -- the construction of a building is not difficult, a couple of years and it is done. What has not been completed, though, is the work of upkeep and maintenance -- the sweeping, washing and so forth have to go on forever. It is not difficult to build a monastery, but it is difficult to maintain it; likewise, it is not difficult to ordain someone, but to train them fully in the monastic life is hard. This should not be taken as a problem, though, for to do that which is hard is very beneficial -- doing only that which is easy does not have much use. Therefore, in order to nurture and maintain the seed of Buddhism which has been planted at Chithurst, you must now all be prepared to put forth your energies and help.

I hope that what I have said today has conveyed feelings of warmth and support to you. Whenever I meet Thai people who have connections in England, I ask if they have been to visit Chithurst. It seems, from them, that there is a great deal of interest in a branch monastery being there. Also, foreigners who come here will frequently have visited Wat Nanachat and have news of you in England as well. It makes me very happy to see that there is such a close and co-operative relationship between Wat Pah Pong, Wat Nanachat and Wat Chithurst.

That is all I have to say, except that my feelings of loving-kindness are with you all. May you be well and happy, abiding in harmony, co-operation and togetherness. May the blessings of the Buddha, the Dhamma and the Sangha always be firmly established in your hearts -- may you be well.
:- https://www.budsas.org/ebud/see-way/thai-mes.htm

 

SEEING THE WAY

Buddhist Reflections on the Spiritual Life



An anthology of teachings by
English-speaking disciples of Ajahn Chah


Hard to elude is the reach of Death;
Hard to pass beyond.
But they who accord with the Dhamma well taught,
they will pass beyond
Dhammapada, v-86




This collection of teachings is an offering of gratitude to The Venerable Ajahn Chah.

In 1977, when this much-loved Thai Theravada meditation master visited the United Kingdom, he brought with him two of his senior Western-born disciples. Shortly afterwards, on invitation, two more joined them. These four monks remained in London whilst their teacher returned to the East.

In 1981 two other Westerners were invited to go from their mother monastery in North-East Thailand to take up residence in Perth, Australia.

This book represents the teachings of a now international community -- the first generation of monks and nuns proceeding from this Theravada 'Forest Tradition'.

The book begins with an introduction and dedication to Ajahn Chah and follows on with two sessions of instruction given to Western students. The remainder is a collection of transcribed talks, letters, and essays by 20 teaching monks of this tradition. Some have remained as abbots of monasteries in Thailand; others are now living in England, Switzerland, Australia and New Zealand.

In keeping with the Buddha's own Teachings, these reflections on Dhamma -- the Truth of the Way Things Are -- are not intended to be accepted too readily. Neither are they to be rejected. Rather, they are offered for consideration.

They are also offered as an on-going expression of gratitude for what has been received -- the living example of the Way of Truth itself. For these monks it has been the opportunity to witness the life of a great Master, who awakened the 'heart of true faith' in so many. It is sincerely wished that these teachings bring to fruition true happiness, true 'Refuge', and true peace in the hearts of those who look into them.

 

(cont.)
CONTENTS
Dedication
Introduction
A Short Biograhpy of Ajahn Chah

Venerable Ajahn Chah: Message from Thailand
Venerable Ajahn Chah: What is Contemplation
Venerable Ajahn Sumedho: The Way it Is
Venerable Sanatcitto: Love and Attachment
Venerable Pabhakaro: On Humility
Venerable Khemadhammo: Responding to Pain
Venerable Jagaro: Happiness
Venerable Pasanno: What is Important
Venerable Anando: Kindness and Insight
Venerable Tiradhammo: Joy in Spiritual Practice
Venerable Viradhammo: So What
Venerable Brahmavamso: Becoming Enlightened
Venerable Gavesako: Talk on Suffering
Venerable Sucitto: Kwan Yin and the Noble Elephant
Venerable Munindo: The Work of Awareness
Venerable Puriso: Seeing in the Light of Dhamma
Venerable Kittisaro: Contemplation and Action
Venerable Bodhipalo: Walking Through India
Venerable Amaro: No Empty Ideal
Venerable Thanavaro: Generating Blessings
Venerable Jayasaro: Luang Por's Way
Venerable Vajiro: Dana
Venerable Kittisaro: Epilogue - True Friends

Guided Meditation
Glossary

[Top]

Source: Buddha Mind, http://www.buddhamind.info

 

A Gift of Dhamma | Ajahn Chah

Ajahn Anan Dhamma
Jan 7, 2021
Just prior to the departure of a visiting French woman, Ajahn Chah gives her this gift to take back home with her. As he explains, “Dharma is that which can cut through the problems and difficulties of mankind, gradually reducing them to nothing.”

 

Why are We Here? | Ajahn Chah

Ajahn Anan Dhamma
Jan 6, 2021
Not long before he lost his speech and slipped into his final illness, Ajahn Chah gave this teaching. He compassionately uses his own failing body as the starting point for this deep reflection on the nature of life and death, and how we can find a true refuge for our own hearts.

 

☸ Ajahn Chah I In the Dead of the Night I Collected Teachings I 49/58 ☸

Buddhist Teachings
Nov 1, 2022

 

George Sharp - How Buddhism Came To England 1(1998)

George Sharp - How Buddhism Came To England 2(1998)

1983dukkha
Nov 26, 2018

 

Ajahn Chah - The Path To Peace

1983dukkha
Oct 28, 2012
The Collected Teachings of Ajahn Chah was published in 2012. This is the the complete collection of talks by Ajahn Chah that have been translated into English. During the Winter of 2012, Ajahn Amaro has given a daily reading which are recorded as audio files.What is collected here is the 'rough-hewn' edit of these readings. These talks are being made available here as a stop-gap, until the final version is ready. A final version of these readings, including the Q&A, is still under preparation and will be published, hopefully, in the near future.

 

Ajahn Chah - Toward The Unconditioned

Ajahn Chah - The Peace Beyond

1983dukkha
Dec 24, 2012

 

Ajahn Chah - The Path In Harmony

Ajahn Chah - Detachment Within Activity

1983dukkha
Jan 22, 2013
The Collected Teachings of Ajahn Chah was published in 2012. This is the complete collection of talks by Ajahn Chah that have been translated into English. During the Winter of 2012, Ajahn Amaro has given a daily reading which are recorded as audio files.What is collected here is the 'rough-hewn' edit of these readings. These talks are being made available here as a stop-gap, until the final version is ready. A final version of these readings, including the Q&A, is still under preparation and will be published, hopefully, in the near future.

 

Ajahn Chah - The Key To Liberation

1983dukkha
Jan 6, 2013
Read by Ajahn Jayasaro

 

Ajahn Chah - The Natural Mind (English Reading Audio)

The Noble Path
May 11, 2013
The Natural Mind Venerable Ajahn Chah Subhaddo's book reading by his diciple.
Ajahn Chah is the founder and the teacher of Wat Nong Pah Pong and Wat Pah Nanachat in Ubon Ratchathani, Thailand. Ajahn Chah died in 1993, after establishing many forest tradition monasteries both in Thailand and in the West.
For more information of Venerable Ajahn Chah and his monasteries: Venerable Ajahn Chah Subhaddo http://www.ajahnchah.org

 

No Thai, No Farang
In addition to the monks from abroad, a number of Thai monks also come
to Wat Pa Nanachat to live and practice. Tan Jayasiri, Tan Jotimanto
and Tan Dhirapanno are three such monks. Each has lived at Wat Pa
Nanachat for a number of years and has contributed great service to the
community through their individual times as secretary to the abbot. The
following interview is conducted by Tan Pannavuddho.
Tan Pannavuddho (PV): All three of you grew up in Thailand. I’d be curious to know what were the first impressions you can remember from your childhood when you saw Buddhist monks?
Tan Jayasiri (JS): There was a branch of Wat Pa Pong (Ajan Cha’s main monastery) near my home in the countryside outside of Si Saket. When I was a little boy I went to the monastery everyday. It was clear to me from an early age that I wanted to become a monk in the future. I liked the way the monks shaved their heads and wore their robes—not dressing like lay people. When I first went to the monastery I was four years old. I went to the Sunday school there.
PV: What do you remember about the first time that you saw the monks in meditation? What feelings arose for you?
JS: I felt special. It was not normal—so different from worldly people. I thought I would like to be like them in the future. I also noticed that the monks did not live together, but in the forest in their own kutis. That interested me.At the forest monastery, I observed that each monk would put all of his food in one alms bowl
(curries and sweets together) and eat it at one sitting in the morning. When I was young, I had the chance to eat the food leftover from the monks’ bowls, as is common for lay people at the monastery.
It smelled so different from normal food. I thought it smelled like the scent of heaven—very strange for me. While I went to school during the week, my grandmother went to the wat. At midday she would bring the monks’ food back from the wat so I would go home from school during lunch break
to eat it. If she didn’t have any food that day, I felt upset.
Years later on the first day I became a monk, during the meal I tried to smell the food in my bowl. It smelled normal. Nothing special at all. Maybe it was just the bait to get me here.
PV: When you were little, did you ever have the opportunity to meet any of the great Krooba Ajans(forest masters) like Ajan Cha?
JS: Sure. When I was a young boy, about seven years old, I went to see Luang Por Cha at Wat Pa Pong. At that time the monastery was still very simple. Although there were many monks who lived there, after the meal the place looked deserted because all the monks went back to their kutis to practise. Luang Por Cha, however, always was receiving many visitors. He smiled all the time. When I looked at him I felt something very special.
PV: Why do you think you had so much faith at an early age?
JS: I don’t know. It was just normal for me. When I was little and I would see suffering in the world I would think about the monks, their robes and their bowls. Ajahn Cha’s smile is always in my memory. Never gone. Even today it is very clear. It is a very special feeling for me to be a monk in
his tradition. I have never had any doubt about Luang Por Cha and the Krooba Ajans.
PV: Tan Jotimanto, can you recall your first experience when you first became aware of Buddhist monks?

 

(cont.)
Tan Jotimanto (JM): Actually, my grandmother was my main influence. When I was young I went to the monastery quite often with her. There was a forest monastery nearby where Luang Por Poot Thaniyo was the abbot. My family was very close to Luang Por Poot. From an early age I was taught to pay high respect to the monks. During the Rains Retreat, my grandmother always went to the monastery on the Uposatha day, spending all day and night observing the eight precepts. Sometime I would go and stay with her.
PV: When you observed the monks in the forest monastery environment, what was your experience?
JM: At that time I thought the monks were very special people and that they must have psychic powers because they taught us about heavens and hells. Actually, as is the case with many Thai
children, I was afraid of ghosts and I thought the monks could help. I felt that since the monks had good sila, the ghosts would be afraid of them.
PV: Tan Dhirapanno, how about yourself? What were your first impressions of the Buddha-Sasana?
Tan Dhirapanno (DP): In my case, it was similar to Tan Joti. When I was young, I grew up with my grandmother in Chonburi out in the countryside. She used to go and sai bat every morning. On Wan
Phra she would wake up extra-early in the morning to make special food for the monks. You see, as a little boy, I always slept in the same bed with my grandmother. So on the days when I woke up and I did not see her on my side, I knew that day had to be Wan Phra.
PV: Can you remember when you were young and your grandmother taught you to sai bat?
DP: I remember her telling me to kneel down, put my hands in anjali, be quiet and carefully put food into the monks bowl without touching the brim. That was in the morning and it was not that difficult.
On certain special days, she would take my cousins and me to the monastery. That was the hardest part because I didn’ t understand most of what the monks were teaching and I had to sit with my legs
politely folded behind me in the pahpiap position. I would sit with my grandmother in the sala while my younger cousins played loudly outside. Anyhow, my grandmother always seemed to be very
happy on that day, and being around her, somehow I felt very happy too.
PV: Tan Jayasiri, what gave you the inspiration to ordain as a monk?
JS: Actually, I always had a strong ambition to become a monk. I was thinking about it when I was very young,
PV: Did you ever have any doubt…like having a girl friend maybe?
JS: It wasn’ t my nature to think like that. I was fortunate to come from a happy home. Still, I saw that the family life involved a lot of suffering. I valued the ideals of simplicity and renunciation, and I
always was drawn to the monk’ s life dedicated to contemplation and peace. From the time I turned fifteen years old, of course I would be around a lot of girls at school. But for some reason my mind would always turn to the monks. When it came to having a girlfriend, I wasn’ t averse to it, but I always thought that I should practise the path of the Buddha first.
When I became twenty years old I asked my mother’ s permission to become a monk immediately.
I asked her several times and finally she said okay. She said she would be happy for me to be a monk,but not for too long, maybe a few years. After that short while, she felt that would be enough for me and I should return to her and the family.
PV: What does she say now that you have been a monk for almost ten years?
JS: She is quite happy now. Not like in the first few years though, when she would always wish for me to go back to lay life.
PV: Tan Joti, what gave you the inspiration to go forth as a monk?
JM: It also happened when I was young. I had the chance to see Luang Por Poot frequently with my grandmother. Once at his monastery a senior monk from Luang Por Mun’ s monastery pointed to me and said, “you should become a monk.” This statement stuck to my mind all through the years. When
I was a teenager I went to Wat Pa Pong and had a chance to see Luang Por Cha. He was still healthy at that time. During those days I had heard Ajan Cha was very strict and fierce— and you know when you are young you are not that interested in the strict monks.
Later my cousin introduced me to Wat Pa Nanachat. At that time I was working as a lawyer in the nearby city, Ubon. That was quite a stressful period in my life. When I visited Wat Pa Nanachat I was very impressed with the peaceful quietude of the forest and the mindfulness and kindness of the monks. My mind started to calm down. Ajan Pasanno and Ajan Jayasaro were the senior monks at that time.
PV: Was that before you went to live in New York City to help run a large restaurant?
JM: Yes, it was. After my first visit, I had been coming and going to Wat Pa Nanachat for one and a half years, for two or three days at a time as a layman. Then I moved to the States. I worked hard at
the restaurant in Manhattan and earned enough money to support the family back home. I had the financial independence to have most anything I wanted, but I was not happy. I did not know what was the point. One day I went shopping with my friends. They asked me what I wanted to buy and I stopped. I felt a profound sense of boredom with worldly things and experiences. I had had enough. It was a very free and liberating kind of feeling. Reflecting back on my life I realized what I really aspired to was to practise the Dhamma and be a monk. But, I had to prepare for that and it took time.
PV: How did your parents feel at the time that you said you wanted to become a monk?
JM: They were happy that I would become a monk for just one pansa. It is the tradition for Thai men to ordain for one rainy season and my two other brothers had already done so. But, I thought if I
ordained only for one pansa, I did not want to do it. I wanted to stay a monk as long as I felt it was meaningful, and if I did not like it I would disrobe. It was quite difficult for my parents at that time.
They had to think about it and finally they gave me permission. At that time, both of my parents were elderly and not in good health. Even though it was very difficult for them to allow me to ordain, they
wanted what was best for me, and were generous enough to make the sacrifice. This willingness on their part showed me how much they really loved me. Once they saw me as a monk, especially as a
forest monk, they liked it and were inspired themselves to practise. Through Dhamma practice, they really changed the way they lived their lives. After I had been a monk for just one year, they said,
“don’ t ever disrobe.”
<laughter> PV: That was quick.
JM: They were very happy. I felt very lucky to have the chance to repay my debt of gratitude to my parents, who passed away soon after, by helping to teach them more about the Dhamma. In the last
few years of their life, we discussed the Dhamma many times and I shared with them some books and tapes of Luang Por Cha, such as “Our Real Home.” I noticed my parents came to a much greater
contentment and ease with life. They deepened their understanding of impermanence and reflected on the inevitable separation at death. They started to practise everyday. My father died first, but my
mother continued to be strong in spirit due to her Dhamma practice, despite her poor health. She died four months later, and at the time that she died, she was about to make an offering to the sangha. The day she died, it was a blessing to know that she was happy and at peace.
PV: Tan Dhira, what about you? You also were working in America before coming to ordain,weren’ t you? What made you change your direction to become a monk?

 

the mindful way-วิถึแห่งสติปัญญา-aj.wmv

Sep 10, 2010
สารคดีเกี่ยวกับหลวงพ่อชาวัดหนองป่าพง บรรยายไทย (sub thai)

 

Life and teaching of Ajahn Chah by Ajahn Tiradhammo

Wat Buddha Dhamma - Theravadin Forest Monastery
Aug 22, 2022

 

Luang Por Chah retreat 2019/2020 — Buddha Bodhivana Monastery

Buddha Bodhivana monastery
Aug 18, 2020

 

With Mindfulness & Wisdom Together | Meditation Instructions by Ajahn Chah

Ajahn Anan Dhamma
Jan 17, 2021
During a retreat Ajahn Chah led at the Insight Meditation Society in the U.S., he gave this advice on how to practice meditation. Through his quick wisdom and skilled use of memorable imagery, Ajahn Chah describes how to calm down and collect our minds by using the breath, how to deal with wandering thoughts, and the importance of mindfulness and wisdom working side-by-side.

 

Ajahn Chah - Understanding Dukkha

1983dukkha
Sep 1, 2012