Mind and Its Endless Rebirth

Mind and its Endless
Rebirth
Desana to a group of practising lay devotees on
30 June 2013 at Khao-Chi-Onn

By

Ajahn Suchart Abhijato

For Free Distribution
Mind and its Endless Rebirth 2


Author : Ajahn Suchart Abhijato
First Edition : 9 July 2014


The Gift of Dhamma Excels All
Other Gifts

- The Lord Buddha

Dhamma should not be sold like goods in
the market place. Permission to
reproduce this publication in any way for
free distribution, as a gift of Dhamma, is
hereby granted and no further permission
needs to be obtained. Reproduction in
any way for commercial gain is strictly
prohibited.


Preface

This impromptu Dhamma talk by Ajahn Suchart was
given to a group of lay practitioners of meditation on the
30
th
of June 2013 at Khao-Chi-On, the Non Hunting
Area.

Tan Ajahn Suchart frequently mentioned that the
purpose of Dhamma talks is to remind and to inspire the
listener to put into practice the teachings of the Buddha
for his own benefit. This is because true Dhamma and
wisdom can only arise from within our mind from our
own practice.

With this in mind, the emphasis of this translation is to
bring out the flow of Dhamma (Truth) in Tan Ajahns
style verbally. Pli and Thai words are used with its
closest meaning added in brackets (vice versa) to
facilitate the flow of Dhamma (Truth) without disruption
to the general reader who may not be familiar and has
no feel for such words. Some pli words like dukkha (in
Thai pronounced as Tuk) have slightly different

meanings when used in different context. As such, the
nearest contextual meaning is chosen to reflect the
meaning as Tan Ajahn intended instead of the standard
stress-discontent-suffering translation. Readers are
encouraged to read through the more detailed
descriptions of the pli and Thai words in the Glossary.

A monk once said that Phassa Thai is a language of
Dhamma. This is true because many words in Thai are
derived from pli and many Thai meditation masters
have left behind a treasure house of their Dhamma
teachings recorded in the Thai language. For the
convenience of those who wish to learn Phassa Thai,
they may wish to refer to the table in the appendix for
the original Thai words on which the translations were
based on (English words with superscript numbers). The
timed location of the words in the Audio Mp3 file, its
meaning and the pronunciations in English based on
Paiboon+ (Thai-Eng-Thai Talking Dictionary) are also
provided in the table.


It is hoped that this Dhamma talk by Tan Ajahn Suchart
can bring out the living and verifiable truth of Dhamma
and Vinaya (teaching and training rules) in our existence
so that it can benefit those who take an interest to
explore and practise it in their daily lives.


Acknowledgements

The relevant words found in the Glossary are taken from
a number of sources. They are A Glossary of Pli and
Buddhist Terms, prepared by jtb for access to insight,
the glossary in the book Paipad translated by
Venerable cariya Paavaho and also the book
Venerable cariya Mun Bhridatta Thera translated by
Bhikkhu Dick Slaratano.

This translation was done at the request of a monk who
felt that the English speaking world would greatly benefit
from this Dhamma talk. The translation of this Dhamma
talk would not be possible without the help of a number
of monks who helped to check and elucidate the
meanings of the Thai idiom and words used in the
context of Tan Ajahns Dhamma talks. A number of lay
people had also helped in checking the grammar and
provided useful suggestions to the translated script
before its final completion.

Translators

Contents

Preface
Acknowledgements

Mind and its Endless Rebirth... 10
Questions and Answers.... 43
Glossary.......... 106
Related website for further readings... 119
Appendix...... 120


Mind and its Endless Rebirth
Desana by Tan Ajahn Suchart Abhijato to a group of lay
meditators on 30 June 2013 at Khao-Chi-On.

Today, we shall talk about the mind (citta) so that most
of you will have a better understanding and knowledge
of it. There are many of us here who still do not know
what and where the mind is. Mind is that which knows,
that which thinks, that which senses (knows)
53
all kinds
of sensations
54
(which are the results of phenomena)
that pass through the eyes, ears, nose, tongue and body
or pass through the emotions within the mind.

The mind has 4 properties: vedan (feeling), sa
(memory), sankhra (thinking and imaginations) and
via (senses consciousness). Vedan is the feeling
of pleasure (sukha), stress-discontent (dukkha) and
neither pleasure nor stress-discontent. Sa is
memory, recognition or label. For instance, on seeing an
image, we recollect what this image is and whether we
have seen it before. If we have seen it before, then we
will say that it is this or that person. This is the

responsibility of memory. Sankhra is that which thinks
and imagines what to do. Seeing an image of a snake,
we need to consider the next course of action. Are we
going to move towards it or walk away? When we see
the image of a snake and know that it is a snake,
feelings will arise. That is the feeling of pleasure (sukha)
or feeling of stress-discontent (dukkha) or feeling of
neither pleasure nor stress-discontent. Feeling here
means liking or disliking. If there is liking, pleasure
arises. If there is disliking then stress-discontent arises.
However, if there is neither liking nor disliking, then
neither pleasure nor stress-discontent will arise. This is
vedan.

That which receives the image from the eye for the mind
to know is via (senses consciousness). Via
receives images, sounds, smells, tastes and tactile
sensations and delivers it to sa (memory). Sa
receives and knows, then seeks out information on
whether we have seen the image before or heard that
sound before, whether the image is good or bad, or the
sound is good or bad, or whether we liked or disliked

this (before). Once this information is known, then
vedan or feelings will arise. If the image is good and
desirable, then pleasure will arise. However, if the image
seen is what we disliked, then stress-discontent will
arise. This is because of the arising of pleasurable
feelings (sukha) or stressful-discontented (dukkha)
feelings. Sankhra will arise in the form of thinking and
imagination. If we like it then we will go and seek it. If we
dislike it, then we will retreat and walk away, if possible.
Sankhra will send its instructions. If we have a body,
the body will receive the order from sankhra such as,
Back OFF! Back OFF! It is best to back off, a snake is
seen. Then we will correspondingly walk away. On the
other hand, if we see a sweet dessert or a gold bar, we
will walk towards it and pick it up. This is a mind with
four properties and they are called nma khandhas
(derivatives or functions of the mind) namely, vedan,
sa, sankhra and via, and they function
according to their responsibilities.

With regards to the mind itself, it is that which receives
and knows the functions of the respective khandhas in

their area of responsibilities. It is the mind which
responds with greed, hate and delusion. If wisdom is
missing, then whenever we see anything delightful, we
will crave it or whenever we see anything we dislike, we
will be angry. However, if wisdom is present, then we
know that everything or all phenomena are transient and
painful (leading to unsatisfactoriness and stress), are of
the nature that cannot stay with us forever. We are not
able to order or restrain it to be always with us like this
or like that. A mind that has correct view is called
sammdihi and would stay in equanimity (that is,
upekkh) and will not be greedy nor hate nor be deluded
or alternatively crave to have, crave to possess, crave to
be, nor crave not to have, nor crave not to be. The mind
will be equanimous and steady. These are issues about
the mind and related to the mind.

Moreover, there are people who wish to know, where
the mind is located. Mind is located in the
supramundane world. The body is located in the world
of elements. The supramundane world and the world of
elements are mutually exclusive and located separately.

If a comparison were to be made, the mind would be like
people in station control that controls and manipulates a
spacecraft
1
. The body will be the spacecraft that is sent
to investigate a planet or a moon. This spacecraft will
have to depend upon the instructions from the station
control to perform its functions. When this spacecraft
reaches the end of its lifespan or is damaged and
ruined, only the spacecraft is damaged.

The persons who control and manipulate the spacecraft,
remain above (beyond) the world, dwelling in another
place. They are not subjected to any loss or damage of
the spacecraft. This is like the mind staying in the
supramundane world, dwelling in another world. The
body that receives its instructions from the mind stays in
this world, a world of elements. The world that our body
is dwelling presently is called the world of elements.
Because this world has four elements, earth, water,
wind and fire, this body of ours is able to develop and
grow up, and is produced
2
by means of these four
elements i.e. earth, water, wind and fire.


Earth is food, such as rice and vegetable. Rice and
vegetables need earth, water, wind and sunlight to grow.
And when they are consumed by the body, they will in
turn build up the various parts of the body such as bodily
hair, hair, finger and toe nails, teeth, skin, flesh, sinew,
and bones. These are the working conditions of the
body that receives inputs of earth, water, wind and fire
from the consumption of food. Food comes from the air
that we breathe, the water we drink and the heat from
sunlight. Together they produce the body for it to exist.
Having the body, we need to continue to feed it with the
four elements consistently. Then the body will
progressively grow up until it reaches full maturity.
Crossing full maturity, the body will gradually decline,
age, decay
3
and ultimately expire. For when the body
stops working, the four elements, earth, water, wind and
fire will just break away separately.

When a person dies, breath (wind) exits but does not
enter anymore. Wind is excreted (discharged) and will
give out a bad smell. Water will ooze out and heat (fire)
will go away. The body will then be cool and no longer

warm like a body that is still alive. If it is left for a long
time, the body will wither, dry up, decay and ultimately
disintegrate into the earth. This is the body that dwells in
the world of elements. But the mind that dwells in the
supramundane world is not affected by whatever
happens to the body.

When the body has stopped working, communication
and concern between mind and body is cut off. The
mind that still has craving will seek out a new body.
These are matters concerning the mind with the body.
As for the mind itself there are altogether many levels. It
is based on the merits and demerits done before:

Mind with merits (good, virtuous, skilful) has level
starting from 0 to +100.
Mind with demerits (bad, corrupt, unskillful) has level
starting from 0 to -100.

If we make merits, then the mind will have its value
increase upwards continuously starting from 0,10,20,30
increasing until it reaches 100. At 100 it is considered

reaching Nibbna, an Arahant. At 90, it is Angm. At
80 it is Sakadgm. At 70 it is Sotpanna. Merits of
those at the level of 70 to 100 do not regress and will
not fall below 70. If we are Sotpanna already, we will
continue to be Sotpanna and will not drop down to the
level of brahma, heavenly angels or human beings. At
these levels, there is no longer regression but only
progression upwards continuously by means of
meditation practice and vipassan (insight) meditation.
Meditation (in general) means (both) samatha (calm)
meditation and vipassan (insight) meditation. Both are
necessary for us to reach merit levels up to 70 until 100.

If there is generosity, virtue, and meditation with only
samatha (calm) meditation but without developing
insight meditation, without a heart-grasp realization,
without seeing the Four Noble Truths, without seeing
anicca (impermanent), dukkha (stress-discontent) and
anatt (not self), a mind like that will progress to 60 but
will be less than 70 or perhaps till at most 69. Level 60
to 50 are those who are generous (charitable), maintain
their virtue and meditation (calm). Level 60 is that of

formless (arpa) brahmas. Level 50 is that of form
(rpa) brahmas, for those who had attained to
meditative form absorption (rpa jhna) level 1 to 4. For
those who have succeeded in attaining meditative
formless absorption (arpa jhna) 1 to 4, they will gain
formless brahmas realms. Merits that are of level less
than 70, such as 60 or 50 will someday regress
downwards until all is gone. From 60 it will drop down to
50, from 50 it will go down continuously until reaching
zero. Those dwelling below level 50 are heavenly
angels. Between 50 right down to 0 is the level of
heavenly angels in different heavenly realms such as
tusita realm. These are minds of those heavenly angels
from 0 up to 50. As for minds in level 0, they have
neither merits nor demerits and these will be human
beings with human being bodies.

For minds with demerits, that is, less than 0 downwards,
then these will become animals. Further down less than
0, these will become asuras (demons). Further
downward are the pretas (hungry ghosts), till the lowest
level which is hell. Minds can be stuck with less than 0

or negative ranking due to previously making more
demerits than merits. Conversely, minds can be stuck in
a positive ranking because of making more merits than
demerits. When we die, our merits and demerits will be
computed and finalized
4
. If the resulting computation is
positive, then we will go on to be angels, brahmas or
noble ones (riyas). If the resulting computation is
negative, that is, less than 0 downwards then we will
become animals, demons, hungry ghosts or hell beings.
But merits and demerits such as these will one day
decrease until it is depleted. For instance, those stuck in
the negative level are like Devadatta who acquired his
demerits through hurting the Buddha three times.
Demerits acquired in this manner have the heaviest
penalties which is demerit at the level of -100. However,
once he has completed receiving his resultant kamma
he will be human again. He can return to cultivate
generosity, virtue and meditation causing positive value
to arise within his mind till reaching the level of +100.
Upon which he reaches enlightenment as a Buddha.


This is the pathway
5
of Devadattas mind and which the
Buddha Gotama had forseen and predicted that once
Devadatta dies, he will fall to receive the results of his
kamma. That is the demerit that he had done, to stay in
hell, avici. After completely receiving his resultant
kamma and coming out of it to return as a human, he
will return to cultivate charity, virtue and meditation
causing positive value to arise within his mind till finally
reaching the level of +100, enlightening as a Buddha but
not as a Sammsam (fully perfect enlightened) Buddha
or a (disciple) Arahant. The difference is that as a
Pacceka (silent) Buddha he will not teach Dhamma to
others.

These are matters concerning the mind that all of us are
doubtful. This mind does not die. It only moves up or
down in accordance to the strength of its merits and
demerits i.e. from 0 to +100 or from 0 to 100. It is all
based on the actions done by ourselves until today. If
the action is demeritorious, such as killing, stealing,
sexual misconduct, lying and cheating, taking intoxicant
and all kinds of corrupting and degrading
6
lifestyle like

gambling, late night entertainment, socializing with lazy
and bad people
7
, then it is accumulating demerits,
accumulating bad kammas that are negative. Being thus
in negativity and degrading continuously from -10, -20 to
-100. All these depend on the intentions of those
creating the demerits and their underlying reasons. If the
demeritorious action is done without knowing that it is
bad, thinking that doing so is not demeritorious, such as
those who kill animals as their livelihood; kill pigs,
chickens, cows, water buffalos and then sell it. Or
fishermen who catch fishes to sell and this includes
those in businesses related to killing animals and meat
of animals, taking the meat of the slaughtered animals
for sale. People in these trades may think that doing so
is not demeritorious but is a necessity because it is a
means of a livelihood. If we take this path, we will be
reborn as an animal after death.

Demeritorous action can be done through fear of
deprivation or fear of death. Fearing being harmed by
others, if we harm others first by killing, we will become
a demon. If the demeritorous actions are based on

greed, (though our current lifestyle are free of creating
demerits) our craving for fame and wealth will propel us
into actions that seek methods and ways to become
famous and rich
8
. We may even cheat, lie, corrupt, kill or
commit sexual misconduct just for the sake of obtaining
whatever we crave. These actions done with greed will
lead us to become hungry ghosts. Again if the actions
are done with hatred
9
, vengefulness, animosity
10
in
return for injury received and is vindictive and spiteful
12
,
then going in this way, we will go to hell.

Committing demerits such as killing others because they
have offended our dignity and we became angry,
agitated and vengeful until we cannot and will not
forgive them. The only way out for us is to kill them.
Doing so, we will only fall into hell. This is the personal
possessions of the mind that dwelled in degradation
(ruin). That is a mind which is in negativity, starting from
less than 0 till reaching -100. On the other hand, a mind
that dwelled in happiness and skillfulness, stayed in
good realm due to having done charity, maintaining their
virtue and meditation. The mind will then have merits,

positive worth, starting from 0 up to +100. If the merits
(accumulated) are of value that are +70 and upwards,
then there will be no regression. There is only progress
until reaching +100 and remaining thus at +100 hence
forth. In the same way, the mind of the Buddha dwelled
in supramundane world are just like all of us. The only
difference is that his mind remains at the level +100.

As for ourselves, we should examine within ourselves
whether we are in negativity or positivity. To be able to
measure that, in most cases, it lies with our feelings
within whether we have more happiness than
unhappiness. If it is a case of more unhappiness than
happiness then that imply negativity and vice versa, if
there is more happiness than unhappiness then that
shows mind is in positivity, i.e. positive more than
negative. Another way of measurement is through
evaluating whether we have good dreams when we are
asleep. If the dream is good, it means our mind is in
positivity, in the level of positive. Alternatively, if the
dream is hurting, then the mind is in the level of
negativity. These are matters concerning the mind of all

of us, including those who had passed away or are still
alive. Minds such as these always exist and have not
gone away together with the body. Minds of our
grandparents, great grandparents, our parents, our
kubar Ajahns, the Buddhas and all Arahants in the past
gone by till today still exist. (This is true for) every single
one of them. The only difference is whether it dwelled in
the level of positivity or negativity. If it dwelled in level 0,
then it is reborn as a human being. If it dwelled in level
less than 0, it is reborn as an animal, demon, hungry-
ghost or hell being. These are matters concerning the
mind that all of us are uncertain as to what it is.

Hopefully, after listening to the talk today, all of you will
have a better understanding. We should then know what
we should do to protect and build up the value or worth
of our mind to be positive, to be beneficial. For the
happiness we experience correspond to the positive
level of the mind. When happiness become more than
unhappiness, stress-discontent (dukkha) will be less and
less. Supposing we have +70, then happiness (sukha)
will be +70 and unhappiness (dukkha) will be -30. If the

level is +80, then happiness will be +80 and suffering
will be -20. Again, if the level is +100, then happiness
will be +100 and unhappiness with be 0. This is the
mind of the Buddha or Arahant (4
th
and final stage of
enlightenment). They only have happiness 100% with
no unhappiness (dukkha) at all.

For the mind of Angm (non-returner, 3
rd
stage of
enlightenment), there will be happiness at 90% with
remaining 10% unhappiness. Sakadgm (once
returner, 2
nd
stage of enlightenment) has happiness
80% with unhappiness 20%. Sotpanna (stream-
enterer, 1
st
stage of enlightenment) has happiness 70%
and unhappiness at 30%. A formless (arpa) brahmas
has happiness 60% and unhappiness 40%. Form (rpa)
brahmas has happiness 50% and unhappiness 50%.
Thats the way it is, falling and descending down in this
way until it reaches the level of human beings. Humans
have neither (inherent) happiness nor unhappiness
(storage of positive and negative merits depleted) and
have to scramble around seeking happiness. If
ignorance underlines our view, then we will seek

happiness through methods that will build up demerits
and bad kammas. Just like people who create demerits
and bad kammas, they are also seeking happiness,
such as those whose livelihood depends upon killing
animals. They are also seeking happiness to enable
them to support
13
their own body and using the
remaining money to buy happiness through the eyes,
ears, nose, tongue and body. Buying sweet desserts to
eat, buying soft drinks to drink, watching movies and
going out to all sorts of places. This is to seek happiness
because as humans, happiness is not inherent within
themselves and so they end up being ignorant and
fooling themselves into creating demerits to get
happiness and pleasures. When the time to die comes,
the mind will fall into negativity. Dwelling in less than 0
(negativity), they will have to reborn as animals. As for
those who are fearful and protective of themselves, they
create demerits by hurting others who come to harm
them. These people will fall deeper into negativity.

By creating demerits from craving, desiring to be
prosperous and rich, wanting sensual pleasures

immensely, then they will become hungry ghosts. Again,
by creating demerits out of spitefulness, hatred and
vengefulness, then these people will go to hell. These
are issues related to us as human beings existing right
here and now. Human have a choice of which path to
take. There is the path of positivity and the path of
negativity. Animals have no choice as to which paths
they can take. As an animal it has to create demerits
and bad kammas so as to be able to support its life in
order for it to continue to live on. Exception applies to
those animals that need neither to bite nor eat others
such as those animals that feed on vegetables, leaves
and other similar food. Such animals do not create many
demerits as compared to lion, tiger etc. that eats other
animals for food. These are matters concerning the
mind in all of us which is deathless. The mind of our
ancestors whom have passed away do not die. Only the
body dies. As to where the mind is, it will have to
depend on the value or worth of the mind: is it in (a state
of) negativity or positivity? If it is in positivity, then it may
be dwelling with bliss and happiness as a heavenly
angel, brahmas or noble one. If it is in negativity, then it

may well be an animal, hungry ghost, demon or hell
being.

In this way, the mind moves up and down in accordance
with actions done as a human. When it dwelled in other
realms it does not create many merits or demerits
because other realms are places where we receive the
results of our merits and demerits. When falling into hell
it is just like being caught and imprisoned in a jail or
cage and as such it will not be able to create more
demerits. It will remain thus in prison until the end of the
jail term or punishment. Once the punishment is
completed it will be reborn as a human again. This
human existence is what creates merits and also
demerits. It is the causal realm, a realm that concocts
the causes to arise. As to other realms, they are places
that we receive the results. For those making many
merits, on dying, will receive the result of merits as
heavenly angels, brahmas or noble ones (riyas).
Conversely, people making demerits will become
animals, demons, hungry ghost or ended up in hell

based on the gravity of their demerits or merits done
before.

The mind just moves up and down endlessly till
acquiring merits to a level that it will not regress. That is
having merits at the level of +70 and above, it will never
regress. There will be fewer future rebirths. An example
is at level +70, we will at most return as a human 7
times and will subsequently attain enlightenment as
Arahant. If we do not return as a human, we can also
proceed to practice to create merits further (at higher
realms). Because those already have merits at +70 can
do without a physical body. They can continue to
practise at the realms of heavens and brahmas world
until finally reaching the level of Arahant. At the stage of
Arahant, that is the level of Nibbna, +100, it will never
be dragged down again. The mind will then dwell at
+100 forever, without it coming to an end. This is the
mind of the Buddhas and all the Arahants. With regard
to this some may question whether such minds can
communicate with others. The answer is yes,
communication is possible. Take Luangpu Mun, when

he enters samdhi, his mind enters the supramudane
world. His mind closes off the door to the world of
elements and shuts off the eyes, ears, nose, tongue and
body, then proceeds into the supramundane world to
know the cause and effect of whatever is in that world.
Those in the supramundane world, if they have any
relation or issues to relate, they can communicate as
well. For instance the mind of the Buddha can
communicate with his mother who passed away 7 days
after giving birth to him. Having died, her mind was in
positivity and was reborn as a heavenly angel. For after
the Buddhas enlightenment, he could use his brilliant
Buddhas mind to seek out his mother. As
communication is possible, he could also teach her until
she attained to the level of Sotpanna (stream enterer,
1
st
stage of enlightenment). At Sotpanna level,
Buddhas mother can practise on her own without a
teacher. A Sotpanna is like one who has a map which
will enable one to walk the path until reaching
enlightenment by oneself. Those who had entered the
stream leading to Nibbna are called Sotpanna.
Comparing this to driving, it is like already crossing into

the highway. Since it is already on the highway, it will
eventually reach the destination by itself. This highway
has neither splits nor side roads but has road signs
along all the way pointing out how to get to the
destination.

This is the direct communication between minds.
However the mind has to be in the level of samdhi
which is in a state of calm. Those who can and are able
to enter into samdhi and have accumulated merits of
this special knowledge will be able to communicate with
all kinds of spiritual beings. Luangpu Mun had
mentioned that Buddhas and Arahants came to present
Dhamma (the Truth) to him frequently. Even the current
Buddha (Gotama) had heavenly angels coming to listen
to his Dhamma teaching every night. Buddha taught his
relatives and laypeople in the afternoon, monks and
novices in the evening and heavenly angels late in the
night. (Even) Luangpu Mun had heavenly angels coming
to listen to his Dhamma talks frequently in the same
manner as well. But this has to be done only when
Luangpu Mun has entered into samdhi. This is similar

to us communicating through the internet nowadays. To
do so, we have to first log on into the internet, for
communication to be possible. Right now we cannot
communicate. We need to switch on the equipment, be
online, in order for communication with other equipment
to be possible.

Those who have brilliant powerful minds are able to
read the mental responses of others. It is just like,
presently we are seated and thinking, he will be able to
receive and know what we are thinking about. Our
mental responses are just like radio frequencies or
waves. Whoever holds the receiver will be able to detect
the mental waves of our thinking, knowing what we are
presently thinking. At times, the heavenly angels can
receive and know our thinking (mental contents) and
they may seek out the items for us. That is if we have
merits and had been a benefactor to the heavenly
angels before, had close bonding before (in the past),
then the heavenly angels will make
14
it happen. If the
angels cannot find it by themselves but they can enter
into the dream of another person and to suggest to the

dreamer to acquire it for so and so, to look for so and so
because so and so is restless. The dreamer on waking
up in the morning has a strong urge
15
to quickly look for
so and so. Having found him in a restless state, he can
help him immediately. This is called divine and
supernatural. These matters appear to be deep and
amazing to those who dont study and practise. But to
those who had studied and practiced, they will not feel
that it is deep or amazing.

This is mentioned here for your understanding that
knowledge such as these are not significant when
compared to building up merits for it to reach up to the
level of (+)100. Such knowledge and matters are not
able to cause merits to increase or decrease or demerits
to arise. For merits and demerits to arise, it is dependent
on the action of our body, speech and mind. However,
knowledge and matters such as these are special
experiential knowledge and understanding including
some who are able to know past lives and screen
previous existences. What were we in the previous life
or the life before that, and in this way trace one after

another continuously. This is because mind has the
power and ability to dig and sort out memories that were
buried in the mind. But even then, this ability to recall its
past lives will not cause the mind to have more merits. It
is not possible to become an Arahant from using past
life recollection ability, not even a Sotpanna or other
noble attainments. Neither it is possible from using the
mind reading ability (of others). These (abilities) are but
just means to an end. Thats all. For instance, contact
the Buddhas and Arahants to receive the Dhamma
teaching from both the Buddhas and Arahants. They
can help us by teaching and pointing out the techniques
to us, how we can train our minds to reach up to
Nibbna. However, these contacts with the Buddhas
and Arahants will not lead us to Nibbna automatically.
We still ought to put into practice the teachings of the
Buddha and Arahant as well. That is we ought to
practise generosity, maintain our virtue, develop our
calm and insight meditation as (mentioned) before.

Therefore, whether we meet the Buddha or not is not
significant. What is important is for us to know how

much we put into practice. Its just so. Once we know
this, whether we meet up with them or not is no longer a
problem or issue. But if we do not know and can meet
them, then that will be beneficial and truly helpful. Such
as when the Buddhist religion no longer exists in this
world, then for us to enter into samdhi to have the
Buddhas and Arahants teach us would be a blessing
indeed. Then we will be the only ones taught by the
Buddhas and Arahants in the world because during that
period there will not be anyone who will be able to
teach. Just like the latest Buddha, he did not have
anyone to teach him, even though he was able to enter
into samdhi, there wasnt anyone that came by to teach
and pointed it out to him. Alternatively, it could be that,
he chose not to send his mind out to know external
phenomena. Thats why no one came to teach him. It is
like we switch off our hand phone, whatever the
message that others send, it would not be able to reach
us. We have to switch the phone on.

When we enter into samdhi, there are 2 possible
options. We can choose to open up our mental

frequencies to receive the mental frequencies of others
or to switch off our frequencies from receiving the
frequencies of others. In order for us to enter (into
samdhi) for the sake of full and complete calm, we
have to close off and not acknowledge anything at all.
This is because we have to build up the minds strength,
to build up the basic foundation of mind. This has to be
samdhi that do not go out to know all kinds of
phenomena or issues. If it is the samdhi that goes out
to know all kinds of phenomena or issues, then the mind
will receive these information and knowledge and
(weakening it) thus it will lack the strength and power of
equanimity which is necessary to fight against all kinds
of desires, that are the source and causes which leads
us into committing demerits, that are source and causes
which leads us into this round of perpetual rebirth and
death.

Those who want to reach Nibbna have to destroy
desire so the mind can be empty of it completely. To be
able to cause desire to be utterly gone, we ought to
have samdhi that closes its door, that is not receiving

any phenomena or issues whatsoever. Not going on
tour to hell, not going on tour to heaven, not contacting
the heavenly angels but instead (choose to) stay within
samdhi that is merely just aware
55
(just knows) which is
also equanimity without any thinking or imagination,
without receiving and knowing all kinds of phenomena
and issues. Samdhi such as these, is samdhi that
should hence forth go hand in hand with the mind for it
to proceed into the level of wisdom, which is the level of
vipassan (insight), to be able to fight against desire, to
destroy desire of all kinds for it to be completely gone. If
we have samdhi that opens up to receive and know all
sorts of phenomena, our mind will not have enough
strength. When we come out of such samdhi, we will
be too weak (not calm and clear enough) to fight against
desire.

This is similar to a person sleeping. If a person dreams
in his sleep, he will not be refreshed and strong when he
is awake. However for a person who sleeps deeply
without dreaming, when he is awaken, he will be
refreshed and has the power to tackle all the business

and issues that come his way. For those who need to
build up the foundation of the mind, build up the power
of the mind, when they enter into samdhi, they should
enter into the samdhi that does not acknowledge all
kinds of phenomena or issues. For if we are to
acknowledge all kinds of phenomena then it would not
be of any benefits for the development of wisdom.
Coming out of samdhi like that we will not have the
power to investigate into the Four noble truth, no power
to investigate into anicca (impermanence), dukkha
(stress-discontent) and anatt (not self). If we have not
seen anicca, dukkha and anatt then we will not be able
to stop desire. Therefore, for those who are not yet free
from dukkha (sasra), they should be careful and
circumspect. Do not be attached to samdhi that is open
to all kinds of phenomena and knowledge that is more
than necessary. We may perhaps only be opened to
such knowledge sometimes, as a predetermined
schedule, say once a week. This is because if we were
to receive such knowledge every day, it will be a waste
of time. We will not have the power to be able to
practise to the highest level which is vipassan (insight).

These are matters concerning the mind that is
deathless. The Mind of all of us right now is still dwelling
in supramundane world. Its the same for everyone.
When this body expire, merits and demerits will enter
into the balance sheet, fight over the mind for it to go
above or below. If merits have more strength, it will pull
us up to become heavenly angels, brahmas or noble
(enlightened) ones. If demerits have more strength, it
will drag us down to become animals, demons, hungry
ghosts or hell beings. Thus going in this way to receive
the consequences of our merits or demerits until either
one of these is finished or if both merits and demerits
are equally balanced, then we will return and be born as
humans, building up merits and demerits all over again.

If we are reborn in the era where the Buddhist religion is
still in existence, then there will be people who will
remind and teach us to make merits and not to create
demerits. For instance, the teachings of all Buddhas
point out to us to make merits, give up demerits and
stop desire. If we believe the teachings, we will then

practise accordingly and will be able to build up our
mind positively until even reaching +100. Once it
reached +100, there is no need to return and be reborn
again. There is no need to return to this round of
perpetual birth and death. Already at +70, there is no
need to return to human birth again. For future birth will
be in heavens or brahma realms and ultimately
becoming Arahant.

If there is no Buddhist religion, then there will not be
anyone to teach people to make merits and stop desire.
People will then continue to make demerits and not
make merits. People will act according to desire, just like
those who neither believe in the religion nor come to the
temple. People who do not come to the temple will
mostly dislike making merits and instead like to make
demerits and delight in actions that follow the
commands of all sorts of desires. Having committed
demerits by following desires of all sorts, on dying, the
mind will become negative and will have to be reborn as
animals, hungry ghosts, demons or fall into hell.


Therefore, this life of ours is considered to be very
special because we have people coming frequently to
remind us to make merits, to give up demerits and stop
desire. If we are able to do that, then when we die our
mind will very likely be positive rather than negative.
This is a certainty, whether it is more or less will
depends on how much we make merits, give up
demerits and stop desire completely, that is full
100 marks, then mind will be positively 100 reaching up
to Nibbna. These are matter concerning the mind of all
of us and it is within our abilities and responsibilities, as
to whether we are interested to build up positivity or
negativity for our mind. All of which is dependent upon
three aspects of our own actions. That is to make
merits, give up demerits and stop all kinds of desire. If
we can do that till reaching the full +100, N Nibbna will
then be the result that comes after that. If we are not
able to do it, hell will be the resultant consequent. There
is absolutely no one who can deliver us to Nibbna or
hell. It all lies with ourselves whether we are able to do
merits, give up demerits and stop desire. Thats all to it.


May you take up this teaching regarding the mind, that
is deathless, that dwells in the supramundane world, to
investigate and practise for the highest bliss and
happiness.

It is a reasonable time to stop this presentation. I ask to
stop now.

End of Desana


Questions & Answers

Tan Ajahn : Anyone wish to ask questions on
whichever area that is unclear to you?

Question M1 : Luang por (venerable father), is selling
weapon demeritorious?

Tan Ajahn : Not demeritorious but only that it promotes
others to commit demerits.

Question M1 : What about animal traps?

Tan Ajahn : Yes, all of that is not the right livelihood. It
is best not to do it. We are Buddhists and it is not proper
for us to promote others to commit demerits and bad
kammas. They may turn around on us. After selling it to
them, they may be dissatisfied with it and return with the
weapon to shoot us down in anger.

Question M1 : What about knives and tools sold in the
shop?

Tan Ajahn : If the items are not used to kill others, then
there shouldnt be any problem. But if he used it to kill,
we will not be able to help or prevent it. This is because
to kill a person, a rock can also do the job.

Question M1 : Is selling animals like cows
demeritorious?

Tan Ajahn : Not demeritorious but only wrong
livelihood. Thats all. It is not right livelihood just bad
livelihood. For it to be demeritorious, there has to be
killing of animals, stealing, sexual misconduct, lying and
cheating. These are called demerits.

Question M1 : Is selling of animal meat such as cow,
chicken, fish demeritorious?

Tan Ajahn : If it is not killed by us, then it is not a
demerit. But if we instruct him to kill, then that is a
demerit. For instance, giving order to the stall selling
(live) chicken, that we want three (live) chickens

(slaughtered) tomorrow. We sell chicken rice and to
place order in advance for the chickens is a demerit.
However, if instead we choose to go to the (super)
market and buy the meat there (already slaughtered
beforehand), like this, it is not a demerit. Demerit arises
from instructing or doing it ourselves.

Question M1 : Doesnt this show that it is improper to
sell weapons, tools, cows and meats in the shop?

Tan Ajahn : Some items are not weapons meant for
killing people. Those can be sold, if it can be used to
bring benefits, then you can sell it.. (speaking to
other audience leaving) make merits continuously so
that your mind is attached to positivity and do not
commit demerits so as not to fall into negativity.

Question MC : Today, we have 2-3 questions (from Tan
Ajahn Sucharts Facebook page).

Tan Ajahn : Ok, proceed.


Question MC : We have a question from Khun (Mr)
Deng. If one has thoughts that are demeritorious, is
there a core or multiple techniques to restrain or turn it
around into meritorious.

Tan Ajahn : Well, see it as disgusting and revolting
16
.
Once we see it, we will stop doing it. However, if we do
not as yet see it as disgusting and revolting, then we will
not be able to stop it. For example, with the thought of
killing another person, we reflect that we will be put into
jail or perhaps be killed by him instead. If fear arises and
with the thought of punishment
16
that follows, we will be
afraid and not do it. Stopping will then be possible.

Question MC : Next question comes from Khun (Mr)
Tim. Sa (memory), sankhra (thinking and
imagination), via (sense consciousness) and
vedan (feelings), will these only exist when we are
alive or will it not?

Tan Ajahn : As long as mind is there, these also exist.
As was presented in the Dhamma talk earlier on,

vedan, sa, sankhra and Via are properties of
the mind (Citta), and arise out of the mind. If mind
exists, these also exist. For the Buddha to communicate
with us, he has to use sa (memory) and sankhra, to
contact us, that is using thinking and imagination.
Therefore, if mind exists, vedan, sa, sankhra,
via also exist. The only difference is whether it is in
operation or not. Thats all. For instance, when we enter
into samdhi, it will stop operation temporarily. Just like
a car, it has accessories like air-conditioning, radio etc.
It is dependent on whether or not we use it for it to arise
(to be in operation). If the driver stops driving and shuts
down the electronics and engine, then everything will
shut down temporarily. When the driver returns to
driving again, then the engine will start operating. The
air-conditioning and radio will also be operating as well.
It all depends on the driver or the mind (citta) whether to
use it or not. We think that we can solve the problems
but there is no end to the problems that can be solved. It
is just a question of whether to do it or not. If we were to
sit and enter into samdhi and be still without thinking
and imagining, then sa (memory) and sankhra

(imagination and thinking) will also stop working. Once
we come out of samdhi, we will gradually start thinking
and imagining, sa, sankhra, via and vedan
will also be working anew.

Question MC : Next question from Khun Anchalar. Why
is it that after sitting in meditation for one hour, staying
with the breath and (repeating the mantra) (parikamma)
Buddho all the time with mindfulness of the feeling that
arises, there was no symptom of woop (a sudden
change of awareness into stillness) as taught by Phra
Ajahn. Coming out of this meditation, I felt a little tired
17

(exhausted) and mentally drained
18
. Is it because of my
bad health that resulted in the symptom of tiredness?

Tan Ajahn : When we do not experience the calmness
and peace in sitting meditation, we will feel tired after
coming out of it. This is because there is a battle
between Dhamma (Truth) and kilesas (defilement) that
leave us feeling drained. However if our mind is calm
after sitting due to Dhamma gaining victory, then
tiredness will disappear. For a mind immured with

calmness, it has strength and will not feel tired. There
are times after meditation practice, we may come out of
it feeling sore and fatigue all over the body because of
not having calmness. This comes from the battle with
dukkha vedan (stress and painful feeling) that arises
out of the battle between Dhamma and kilesa.
Whenever Dhamma has more strength, it means sati
(mindfulness) has more strength to stop the volitions of
kilesa (defilement, hate delusion, greed), that is stopping
desire of wanting. When desire stops and accepts
defeat, then everything will drop into calmness and
stillness without any rebellion against (conflict with) one
another. Thus, not much strength is being used. Coming
out of such meditation, we will not feel any sore or
fatigue anywhere, even though we continue sitting
longer. This does not apply when we are not calm. All
lies with whether mind (citta) is calm or not. If mind is
calm already, then there will not be any feelings of
strain, fatigue, tiredness instead we will be greatly
rejuvenated
20
. On the other hand, if we do not gain calm
during sitting meditation, fighting back and forth (to and
fro) enduring strain and pain, we will feel drained after

coming out of the sitting. This is just like a tug of war. If
both sides are pulling with equal strength and are
unrelenting, then neither sides will be victorious nor be
defeated. Both sides will be thoroughly worn out.
However, if one (Dhamma) side is victorious, then there
will be stillness and lightness instantly. The rope that
both sides pull will not be taut if either side lets go. The
same goes with the mind. If kilesa is willing to be
defeated, then tension from stress will goes away.
Stress and discontentment (dukkha) within the mind will
disappear away completely. The mind will be cool,
comfortable and light as if it is floating in the clouds.
There is only lightness and comfort. No matter how long
we sit, feelings of strain or pain do not arise. This is the
result that comes with the mind in calmness, without
which we will feel tired coming out of meditation. For the
battle against one another (Dhamma and kilesa) had not
arrived at the point of defeat or victory. Understand?
Anymore?

Question MC : No more.


Tan Ajahn : Whoever has any questions may post it on
the internet Facebook. But you will need to be patient
and wait for the answer. The person who will ask on
your behalf will key in the answer to Facebook. This is
suitable for people who stay far away and are not able
to come alone. If the questions come through the email,
there may not be time to answer. For a written reply
takes up too much time. It is not as easy as speaking
which only takes up a few moments. One minutes of
spoken answer will take up to 5 minutes to write. In
addition, what is bad about written reply is that if the
reply is not clear, then one needs to question further.
Going back and forth in this way, it may take longer and
become difficult. Best way to ask question is for you to
come here. However, you may instead try to solve the
problem by first thinking it out first rather than asking
others endlessly whenever problems arise.

We have mindfulness and wisdom just like others, so
why not use it. Try using our mindfulness and wisdom
first till we come to a dead end, then wait for the time
and opportunity to ask others. Do not jump unthinkingly

into asking others whenever we run into problems.
Instead, just try using our own mindfulness and wisdom
to investigate and see how it turns out. The more we
use wisdom, the cleverer and capable it becomes. If we
keep on asking others, then ignorance will continuously
and increasingly be even more. Wisdom will not arise
within us because we do not make use of it. Therefore,
unless it is truly necessary, do not ask anyone. If we can
ask, then we should also be able to answer it in return.
The question comes from us and the answer (should)
also lies in our mind. For all questions, be it about
meditation practice and our life, I can say that all
problems arise out of our desires. Discontentment and
unhappiness arise out of our mind only. If we want to
extinguish our discontentment and unhappiness, then
stop our own desire. Ask ourselves, right now what am I
discontented with; not contented with husband; not
contented with wife. Isnt it because of wanting him and
her to be like this or that till we do not have ease and
happiness in our mind? If we want mental ease and
happiness then let it go. Do not want him or her to be
like this or that. Whatever he or she is, let it go as his or

her problems. We shall neither be stressed-
discontented nor have any problem with him or her. This
is the heart of solving problem 100%, all of which arises
from our very own mind, arises from our very own
desires. For once desire arises, the mind is immediately
discontented (unhappy), irritated and agitated. If we can
stop desire from arising, mental irritation, agitation and
unhappiness will disappear. The fact is, we should see
anicca (impermanence), dukkha (stress-discontent) and
anatt (not self, not a permanent entity). We should see
that our wife or husband as ownerless, anatt, and we
cannot instruct him or her because they do not belong to
us. We may sometimes be able to get him or her to do
our bidding
21
, to do this or that but that is not always
possible. Sometimes, he or she will do it, sometimes
not. If we really want ease and comfort of mind, then we
should accept others wishes. If he or she does not do
what we ordered then let the matter rest there and then.
If we choose not to give out our command and wishes,
that will be much better. Whatever we want to do, we
just do it by ourselves. Delight with whatever that is
available and born to us. We can thus be confident that

there will not be any problems. He or she may smile to
us, scold us, and be displeased
22
with us or whatever it
may be. Just let him or her go as a matter concerning
him or herself. All problems in most cases arise out of
our own desires. To elaborate, if we want to stop and
resolve the problem, we should see that he or she is
anatt (not self, not a permanent entity), is anicca
(impermanent), is dukkha (stress-discontent). If we do
not bother him or her, we will have mental ease and
comfort and will not be distressed and frustrated by her.
As such, whatever problems come our way, try using
our wisdom to see and think it out to solve the problem.
We are the one that cause the problem to arise, so why
should we not be able to resolve the problem ourselves.
By ourselves, we create it so why not solve it ourselves.
Problems are born out of our own desire. The method to
solve the problem is just to stop our own desires. This is
just so. Problems will then be gone completely. It is this,
that the Buddha became enlightened to which is called
the Four Noble Truths. Dukkha (discontentment) in the
mind is just this problem, a discomforted and unhappy
mind. Buddha proclaimed that it is born out of 3 types of

desire, kamma tah; craving for visual objects, sounds,
aromas, flavors, and sex. Bhava tah is craving to
have and to become, desire for it to be like this or like
that. Vibhava tah is desire not to have and not to
become. Not wanting it to be like this and wanting it to
be like that. For it is like this but wanting it to be
something else and not to be like this. This is called
vibhava tah. If we have desires like this within our
mind, discontentment and stress will arise. Such as not
wanting to grow old, not wanting to be in pain and not
wanting to die. These are all vibhava tah. However, if
we accept the truth that we ought to have pain, old age
and death, and it cannot be prevented, it will stop this
desire and thus we will not be troubled by pain, old age
and death. We should see anicca, dukkha and anatt
especially anatt. We should see that we can neither
prohibit him (husband) or her (wife) nor command him or
her. Commanding the body not to age, feel pain or die is
not possible. If we do not want to grow old, feel pain or
die, then refrain from wanting to born. Thats it. For us
not to be born, we should stop desiring because it is
desire that propels us to birth. If we still have desires for

sex or visual objects, sounds, aromas, flavors and tactile
sensations, then when we do not have eyes, ears, nose,
tongue, and body, we will then seek out for new eyes,
ears, nose, tongue and body as replacements.
Nowadays, people who are blind can replace it with
another, so as to be able to see. If people have no
desire, then just let it be. It is not necessary to have a
replacement, no need to see as well. For if we have
desires and are blind, then if there are artificial
23
eyes or
eyes donated by others, we will want it implanted
immediately. If there isnt any to be found, then once this
body passes away, we will seek out a new body again
and return to be born once more. Instead, if we were (to
choose) to wait, accept and live through the
consequences of our merits and demerits until it is used
up, then when our mind is at a higher level, we will
return as a human afresh. If we had dwelled in
negativity, we will first have to exhaust the negativity
(punishments). If we had dwelled in positivity, we will
first have to receive the merits (rewards) and only after
that can we return to birth again. If there is no more
desire, then there is no need to return to a new birth. If

there is no birth then there is no pain, old age and
death. No need to have problems of all kinds that all of
us experience. We have problems of all kinds because
we have a body. If there is no body, then there is no
problem such as old age, pain and death and separation
from one another
24
. Buddha had taught that there is no
suffering and discontentment (dukkha) for one who has
no birth. Whosoever has within himself the desire for
birth will still has the potentiality for suffering (dukkha). If
we do not want suffering (dukkha), then we should do
according to the teaching of the Buddha. Make merits,
give up demerits and stop desires successfully. If we
can do that, then we will not be in the round of perpetual
rebirth and death forever.

Question M2 : Should a Sotpanna (stream enterer, 1
st

stage of sainthood) enter into mental calm and relief
(samdhi) and investigate just like other level of noble
ones?

Tan Ajahn : Well, desire has 10 factors
25
altogether
(i.e. desire from delusion). For a Sotpanna, he is able

to stop 3 factors of the delusion that causes desire. That
is sakkyadihi, delusion which sees that the 5
khandhas, body, feeling, memory, thinking and
imaginations and sense consciousness as I, belonging
to me. In truth, it is not. The body is a puppet that we
acquire through our father and mother. Vedan (feeling),
sa (memory), sankhra (thinking and imaginations)
and via (sense consciousness) are conditions of
mind that arises and ceases in line with conditions and
supporting factors. If there are causes that create it,
then it will arise. If there are causes that condition it to
stop, it will stop. For it is not us or belonging to us. If we
can give up Sakkaya-dihi, then we can be Sotpanna,
for we will be able to cease our desire of not wanting old
age, pain and death. We will be able to see that we
cannot wish the body to be otherwise. Wishing it not to
be old, feel pain or die is not possible. A Sotpanna will
thus accept old age, pain and death and as such will not
be afraid of pain and death. Not fearing pain and death,
he or she will not create demerits, will not involve with
any ritual to repel bad luck so as to safeguard their life
or disperse away all pain and illness. When we are

about to die or are in pain and sickness, we tend to
make merits to repel difficulties. It is all too troublesome
to be making merits with 9 or 10 temples so as to avert
death, sickness and pain. But making merits such as
these are all futile. If we have to die while working, we
will still die. If we have to fall sick and be in pain, we will
still have to experience sickness and pain.

Question M2 : An Angm (non-returner, 3
rd
stage of
sainthood) has to contemplate the body all the time but
for a Sotpanna (stream enterer, 1
st
stage of sainthood),
does he need to do the same everyday as well.

Tan Ajahn : Yes, the body as well but there is a
difference. A Sotpanna will contemplate based on
aging, pain and death as something natural.
Contemplate that it is just a body, not us or belonging to
us, similar to the bodies of other people. We need not
be too troubled by whether it becomes old, feel pain or
die. It is not a matter that concerns us. We are mind,
that which sense and know impartially (without
attachment).

Question M2 : Then if we are to contemplate like this
continuously everyday

Tan Ajahn : Ought to be able to let the body go first.
Once we are willing to let the body go, we should try
staying alone in the forest, staying in places that put us
in situation bordering life and death
26
. Coming into
contact with snake or tiger, will our mind still be stable
and calm? If our mind let it (body) go, then our mind will
be stable and calm. But if it is tense and panicky, then it
shows that our mind has not yet let go of it (body). For if
we can let go of the body, then there will not be any
doubt on the truth of the Buddha, Dhamma and Sangha.
It is the teachings of the Buddha that we use to
extinguish the kilesas which enable us to become
Sotpanna. This teaching is thus real and as such there
will no longer be any doubt about Buddha, Dhamma and
Sangha. Furthermore, we will not participate in any ritual
to repel any bad luck so as to extend our life or make
merits when we fall into sickness and pain. These are
just a waste of time, for a Sotpanna is willing to accept

old age, pain and death. Even after conducting rituals
and making merits we will still have to be old, in pain
and die. Doing so is just a total waste of time. As such,
we will not have anything to do with any rituals and this
is called Slabbataparmsa. We are not attached to
any rituals or superstitions because all these activities
cannot prevent difficulties or extend our life. It is just not
possible.

Question M2 : Would like Ajahn to clarify every aspect
of lay precepts number 3 (abstain from sexual
misconduct) in all details such as should we only have
(sexual) relationship after marriage or does engaging in
sexual services break this precept.

Tan Ajahn : Misconduct here refers to generally held
views or customs
27
. As they say so, so shall it be. There
are people who have 4 wives and yet do not go against
their social custom. Do you understand? In society
which uphold only 1 wife then having 2 wives will be
conventionally and socially wrong.


Question M2 : What about society in Thailand after
reaching 18 years of age we are considered legally free
from parental supervision. Is it acceptable or not (for
sexual engagement from the perspective of the 3
rd

precepts)?

Tan Ajahn : Well, it depends on the social norms. This
(precept) enables us to live trouble free in a society
where all sorts
28
of views and opinions prevail. Old
social custom requires us to seek parental arrangement
and approval before marriage. If we seek marriage by
ourselves then that is breaking the social norms. Isnt it?
It is all dependent on where we are in, the society we
are in. People in the olden days would discuss and
make arrangements beforehand to set up the marriage
ritual. Compare this to the society nowadays, needs no
approval or anything, just marry anyone that we fancy.
The main thing to note is to stay together and to be
sincere with one another. If we are insincere, we may
die (may be killed due to jealousy). Do you understand?


Question M2 : Then how to apply the standard
29
of the
Buddha?

Tan Ajahn : Buddha puts it in the middle way
depending on the situation, cause and conditions of
each society. Whatever he social norm is, we will have
to act accordingly. For the Buddha teaches us to
understand social norm. We who are living in a society
should know the customs and what is proper. If we want
to live in that society, we will need to act according to its
social codes and norms.

Question M2 : These days it is widely held that eating
fruits only after it is ripe (sexual relationship after
marriage) is too rigid and strict.

Tan Ajahn : This shows that the social norms and
customs of the people have gone down. Desires have
gone up greatly. Humbleness and restraint have gone
down. We are impatient to wait for the fruits to ripen, so
we eat it plain and unripe. Instead of eating sticky rice

with sweet mangoes, we eat sticky rice but with plain
mangoes.

Question M2 : What about singles using sexual
services. Do they break the 3
rd
precepts, abstaining
from sexual misconduct?

Tan Ajahn : What do you think?

Question M2 : Well, if I do not force or restrain the other
partner, and if both are agreeable (mutual consent), I
think, I do not break the 3
rd
precept.

Tan Ajahn : If you say it is not wrong then it is not
wrong (pertaining to) for you.

Question M2 : What does Tan Ajahn think (opinion)?
For a Sotpanna should be pure with regards to this
precept completely in every detail, so at times
contemplating on this, I am not able to reconcile and
figure a way out, for me living as a lay person


Tan Ajahn : We will not be different from the animals for
using such services. Do you understand? A dog will just
go after whatever it fancies without any concerns of
ownership. If we wish to be like a dog, we can use
sexual services, just call and make appointment. But if
we wish to be a human, there will be marriage, staying
together as a couple in a pair. This is the way of
humans. If we wish to be animals, then just go to the bar
or pub, pay and pickup anyone and go to the hotel. This
is similar to dogs in heat. Have you ever seen it? Dogs
in heat are many. Whoever it fancies, the stronger ones
will compete and fight to eat (copulate, sexual
intercourse) it. Weaker dogs can only follow and stand
looking longingly with saliva drooping.

Question F1 : Tan Ajahn, I have a question? Some
people say that there is no need to make merits, just
proceed straight to practise meditation. But there is a
monk who said that we should first practise making
merits by giving up possessions before we can
eventually let go of the body.


Tan Ajahn : By making merits you mean do charity,
make dna (donation), giving up possessions, isnt it?
Making merits have several stages, maintaining our
precepts is merit, practising meditation is also merit,
giving is also merit, which aspects of merit are you
referring to?

Question F1 : Making merits here, he is referring to
giving (dna). First giving, then once we can give up
possessions, we will then be able to let go of the body.

Tan Ajahn : Yes, if something which is easy and we
cannot even give it up, then how can we give up
something that is difficult? Do you love your body more
than your money and possessions or money and
possessions more than your body?

Question F1 : How do you know until which step to give
up?

Tan Ajahn : Well, take the example of the Buddha, he
left his palace. You can also leave your home and stay

in the temple. Thats all there is to it. This shows that
you have truly gave up (renounce), you are totally broke
with only enough money for food and requisites to
support your daily existence. Doing this is giving up and
making merits truly. What you are doing now (as a
layperson) is just the initial practise, a little here and
there. With bt100, you give up bt10 first, keeping bt90.
But truly to do it sincerely, you should give away bt100.
Do you understand? Till coming to practise meditation,
then we will gain good result. Maintaining the precepts
will be easy and unblemished (pure). This is because
once we do not need assets and possessions; we need
not make merits (dna, charity). People create demerits
because of wanting to have assets and possessions.

Question F2 : Ajahn, may I ask a question related to
meditation. When I sit in meditation, sometimes there
arises certain experience. While doing the parikamma
(mantra) Buddho continuously, unexpectedly woop
everything disappear away even though I was not
sleepy. It was only after 30 minutes later that I regain
back self-awareness. Repeating Buddho the second

timewoop everything disappeared again. Then self-
awareness return back.

Tan Ajahn : By disappearing, what was it like? During
disappearing do you have self-awareness?

Question F3 : No self-awareness.

Tan Ajahn : No self-awareness; that is falling asleep.

Question F3 : Oh! But I was not sleepy.

Tan Ajahn : Well, not sleepy is because you are already
asleep, that is why you are not sleepyNo need to be
sleepy, for at times when the mind has nothing to do, it
just falls asleep easily. If the mind had entered into
calm, there should be self-awareness all the time. Just
like we are talking right now.. Know that right now, our
mind is not thinking, concocting and imagining. We are
cool and relaxed with happiness. In this way, it is called
calm and bliss. Otherwise, if it woop then it will be just

like that (sleeping). This shows that you had gone
beyond calmness and (ended up) falling asleep.

Question F3 : But if I am just unaware of myself.

Tan Ajahn : That is falling asleep definitely.

Question F3 : Again there are times during sitting
meditation, I see white light which are narrow and wide.

Tan Ajahn : These can arise, just do not pay attention
but return back and continue with your meditation
subject. Phenomena such as these can arise during the
phase when the mind is entering calm such as feelings
of ecstasy, having tears flowing, and brilliant spot of light
showing up. For phenomena like these, we should not
take any interest, we should just continue with our
meditation Buddho. Keep going with it, till the mind
enter into appan (non-dual wholly unified mental state),
into calm and peace where thinking and imagining, color
light or whatever there is, is totally gone leaving only
ekaggatarom (oneness). We are the knower; just that

which knows. Only in this way, can you truly call it calm.
However, if we were to take interest in light, colour,
images (nimitta) and all sort of issues, then it shows that
we have lost the way. We have stopped meditating; we
have gone on tour. In meditation, we do not need to see
hell, heaven, see spiritual beings. There is no need for
supernatural or miracle
30
. We only need calmness and
stillness. For calmness and stillness can be the
supporting means to kill off and fight against kilesas. By
itself, it may not kill it but instead weaken the kilesas, so
as to enable us to use wisdom to teach the mind to stop
and kill it again. Therefore, while sitting in meditation, do
not take interest in whatever arises or seen. It is not
important. These are results that may arise. Some may
see it others may not. It is not the same for everyone.
The only experience common to all is when the mind
enters calmness. It will then be still, it will be fulfilled
(contented), cool and relaxed, will be in equanimity, just
that which knows. If we stay in this state, just let it be till
it comes out of its own accord. Do not want to use it to
do work and think in the path of wisdom. For sitting is for
the sake of achieving bodily and mental calmness, by

using it immediately the mind will not be sufficiently
rejuvenated (regain strength), has yet to charge up like
the battery. Having stillness is like charging battery, it
builds up coolness, builds up contentment for the mind.
With greater coolness and contentment, the mind will
have greater strength to fight against desire (craving).
Coming out of samdhi, we will gradually be agitated
(mental calm weakened) and thinking of wanting this or
that but if our mindfulness can keep up with the
occurrence and by using wisdom to teach, do not want
it, otherwise we will suffer (dukkha). There is no ending
to this continuous wanting, wanting this once will
subsequently be followed by endless wanting as well.
Then by teaching ourselves in this way, wanting will
then stop.

Question F3 : Phra Ajahn, I truly want to practise the
path whenever I have the free time, I will sit in
meditation. Right now, I am still working. After work, I
will return to my practice. Going in this way regularly, I
am able to get the result mentioned before.


Tan Ajahn : Good. Before one can get the result of
samdhi, we should first develop sati all through the
day, for it is this mindfulness that will cause samdhi to
arise. If we were to choose only to develop mindfulness
during sitting meditation only, then it will not be enough.
Strength will not be enough. We should develop
mindfulness as an inherent part of our daily life. Once
woken up, we should restrain our thinking. Do not think
of this or that which are not necessary. Stay with
Buddho or stay with guarding and watching over our
body in whatever it is doing.

Question F3 : Sometimes, Buddho slip off and I am
aware that thinking arises, but I stop and return back to
Buddho, thinking thus stop.

Tan Ajahn : Yes, yesIf thinking does not stop, then
use Buddho to stop it. Just keep chanting Buddho
(verbally softly or mentally).

Question F3 : Truly Buddho is much easier


Tan Ajahn : Yes, yes. Should stop thinking, let the
mind to stay with the here and now for it to know
equanimity, know what we are presently doing.
However, during working we can use thinking, if it is
necessary. Thinking about the work that we are involved
in, like thinking about the accounting sheet. If we keep
doing Buddho, we may not be able to work on the
accounting sheet.

Question F3 : Working like this, we will not be able to
fully meditate and reach up to positive 70 and above.

Tan Ajahn : You can choose to work or.....well should
instead ordain, so that you will have time. Whatever
manner you ordain is acceptable. Ordaining and staying
at home is also acceptable. Take up the 8 precepts, stay
at home alone, give up your job and that is considered
an ordained practitioner. Depending on which temple
but it would be better to stay in a temple if it is peaceful
and quiet. That is better than staying at home but that is
not a certainty nowadays. It is difficult to tell which is
better, your home or the temple. This is because of

many causes and supporting factors. Staying in a
temple with a good meditation teacher would be the
best. The teacher will teach and remind us frequently.
By staying alone we may ended up in the wrong path
and there is no one to turn to when confronted with
obstacles. Good, if you can walk this path. This is the
best and the right decision. Nothing in this world is
better than this, to ordain is the highest goodness, to be
able to meditate fully 100% completely.

Question F3 : (Related her stay with Luang
pu Jit in Hat Yai as a lay follower..)

Tan Ajahn : (Concluding) Well, this is good, keep on
with your practice. We have to seek out a place for
ourselves (to practice meditation). When there isnt a
suitable place then practice in your home. If you can
stay alone, it can also leads to peace and calm. Practise
in your home for a start.


Question F3 : Another thing I wish to mention is that
this meditation practice resulted in me being slow during
working.

Tan Ajahn : Slow..well it is going against the grain
31
,
just like a ship that hasnt pulled out its anchor. Charity
(dna) is like pulling out the anchor. Give up seeking
money and using money, enough is enough. By not
using money, there is no need to look for money. Not
seeking money, we will have time to fully devote to
meditation. If we still have to use money then we will still
have to work for money. Except in cases where we have
accumulated sufficient saving, then there isnt the
necessity to seek it. We will then have the time to
meditate, to stay in seclusion, to stay alone. For
meditation to be good, we should stay alone, staying in
places far away from sight, sound, smell, taste etc. Well,
there seem to be a number of listeners here planning to
quit their job

Audience : Ajahn is encouraging us to ordain.
(laughter in the audience)

Tan Ajahn : Some of them have already ordained,
ordaining as Mei Chee (white robe nun). Through my
acquaintance, there are already three.

Question F4 : As for male, they will ordain as monk ..

Tan Ajahn : Women have a little more difficulties but it
is not outside your ability. There are women who can
gain enlightenment. Khun Mae Kaew, the disciple of
luang pu Mun. Another one is Khao Suan Luang in
Ratchburi. It lies in oneself is one own refuge. (Atthi
attana ntho) It depends on our own diligence and
interest in correct practice. No one can do it for us. We
have to do it ourselves. We have to build it up.
Ordaining as a monk but not practising meditation is the
same as someone not ordained (at all). That is
popularity through the bad (wrong) way
32
which is not
doing meditation. Today, our Sangha has lost its way.
Not going into the forest but delight much in going to
shop and departmental stores
33
for the vast majority.
Nowadays, it seems the laypeople pay more interest in

meditation than monks. Monks are more interested in
Boon-Bung-Sangh-Suat (merits-funeral-offering-
chanting). Do you know what that is? Boon is merit
making. Wherever there is merit making, these people
will go in droves
34
. Sangh is Sangha dna (offering or
gifts), only activity related to offering and gifts. Bung is
Bungsirku (funeral services), once service is over,
envelop stuffed with money is then given. Activities such
as these have only distribution of envelopes stuffed with
money. Boon-Bung-Sangh-Suat. Not wanting the path
(magga) and fruitition (Phala) and Nibbna. But
laypeople are more interested in the practice, to study
and know the path of meditation. Matters such as these
are individual responsibilities. This is not to criticize
anyone. Whoever wishes to do it, go ahead to Boon-
Bung-Sangh-suat away as they liked. Whoever delights
in meditation, go ahead as well. This is merely to relate
the situation in reality that is occurring in the activities of
Buddhist religion. Therefore, we should choose and look
to those who are good examples. Those who are bad
examples do not take any interest. If we cannot find
anyone who is still alive as a good example, then it is

better to look up to those exemplary monks who are
already dead. Better to look up to Buddha and those
enlightened disciples. All of them, study their
autobiography, take them as a guide in the path of our
practice. Buddha said that if we cannot find anyone
better or equal to us, smarter or equal to us, then it is
better to stay alone. Do not associate with people more
foolish than us, degrading than us. He will influence
35

and drag us down. He will not pull us higher up for sure
because he has no idea what higher up is. But if we
associate with people who are more capable and
smarter than us, then he will pull us higher up.
Kalayanamitta which is having a mentor or an admirable
friend is very important with regards to meditation. If we
lack the wisdom to propel (motivate) ourselves, then we
should have a mentor. The best mentor or friend is
kubar Ajahn (a meditation teacher) who is well versed
with the correct meditation. The practice of meditation is
complex with many details and obstacles (traps)
36
.
Without the help of a mentor who had gone past it,
almost everyone will be caught in the trap. Those doing
merits (charity) will be stuck in merit making. Those

observing and maintaining their precepts (virtues) will be
stuck and trapped in keeping precepts (virtues). Those
sitting in samdhi (meditation calm only) will be stuck
and trapped in samdhi. In every step of the way, there
are traps for us to get caught and stuck in. We should
be vigilant and circumspect to remind ourselves whether
we are stuck or not. Some people choose to just do
merits (charity, giving) and are not keen to do other
forms of practice. Any news of merit making, they will all
go in droves. Any activities on birthday, funeral, kahina
and temple fundraising, they will all go, unwilling to
bother about keeping the precepts. On the other hand,
those who keep to their precepts are afraid to do
anything at all because of fear of making demerits.
When breathing, they will fear killing the virus during air
intake. When taking medicine, they fear killing the virus.
We should base (our judgement) on cause and effect in
whatever we do. Those who sit in samdhi will be stuck
in samdhi and not coming out to the path of wisdom
because in samdhi there is bliss and happiness. Once
out of Samdhi, the mind will be agitated and disturbed,
we will return back to Samdhi again. When it is time to

use wisdom during the period that mind came out of
samdhi, we do not do so because we are not able to
use it. If we are able to use wisdom, then look at this
desire. It is disturbing because of this desire. Seek out
and face up to this desire right here, release and stop it
successfully, then this disturbance and agitation will
disappear away. This is called using wisdom. At times
however, we may get stuck in using wisdom and be
unwilling to return back to entering samdhi. Doing so,
we may sometimes solve the problem but when we are
unable to do so, we may end up stuck in thinking and
speculating endlessly. If thinking proliferates immensely
and the problem cannot be solved, then it is only proper
to stop. Enter into samdhi first, to charge up the battery
first, to sharpen the knife first for it is blunt. Enter into
samdhi, rest the mind and sharpen the knife. On
coming out of it, review the previous problem again, we
will then be able to solve it. There are many details like
this, lots of it. People who do not practise will not know
and will not understand. We should listen and practise
continuously. For listening only once, we may forget.
Listening to higher teachings that are beyond us, we will

not understand. Listening to teaching at our level, we
may also forget it. As such we should listen frequently.
Listening and practising (Dhamma) goes in tandem,
goes in pair. In the past, staying with kubar Ajahn,
Luangta Mah Boowa, there was not much business
with the laypeople. He would gather all the monks every
4-5 days for instructions. As he got older, increasingly
with more illness and with laypeople gathering in bigger
numbers, the days between giving instructions (to
monks) fall further apart. From 4-5 days to a week or 10
days at times. When he was not feeling well, it would be
1-2 weeks. Towards the end, it was only seeing that
there was enough recorded Dhamma talks on tape that
he felt some ease of mind. Need not be too concerned
because we (the monks) can rely on listening to the tape
recorder. Nowadays, because we do not stay with kubar
Ajahn, we have to rely on Dhamma through listening to
CD or reading from books. This is better than nothing.
But this is not comparable to listening live (fresh and
hot) directly. Whatever problems arise that we gotten
stuck to, we can resolve it there and then (with the
teacher). If there isnt, we can still do to the best of our

abilities which is better than not doing anything. If we
practised to Sotpanna at least we do not regress. If we
stop practising then we may regress. Samdhi that we
have achieved before may not be possible again in the
future after we stop. Therefore, we should be careful. Do
not be negligent, thinking that having gained samdhi
once, there is no necessity to continue practising. Once
we stop, it may not be possible to return back again. As
such, we should persevere to maintain whatever we had
attained before and continue into the future by means of
meditation that we had done before. Do not let our
meditation practice regress and go downward. We
should only have more practices to add on continuously.
If increasing our practice is not possible, then at least
we should maintain it. This is just like the accelerator
pedal used in driving the car. If the pedal is depressed
at the same level, then the speed of the car will be as
before. If we were to relax on the pedal, then the car will
slow down. If we want to speed up then depress the
pedal further more. Meditation is the same as stepping
onto the pedal. Meditation is what causes the result to
arise..

Question M3 : Presently during meditation, I reflected
on the cause and effect of what leads me to anger and
why I reacted so. I also investigated on the resultant
good and bad consequences on myself for doing so
(being angry). For instance, during driving I became
angry after being caught in the traffic jam, I reflected on
it and realized that the bad consequences are more than
the good. I then stop my anger during traffic
jam..something like thatThere is another matter that
is more significant to me, such as during working with
my subordinate. I was angered and I then investigated
in the similar way but it doesnt goes away. I am still
angry.

Tan Ajahn : It is because your attachment to it is great.
In whatever situation, when your attachment is strong,
resolving it will be difficult. Whenever our attachment is
weak, resolving it will be easy. Whether our attachment
is strong or weak is dependent on how strongly we like
it, loving it more or less. If we like or love it strongly then

cutting it off will be difficult. On the other hand, if we like
or love it lesser then cutting it off will be easy.

Question M3 : This means in cases like this, we can
reduce it by cutting it part by part.

Tan Ajahn : Well, you should observe and see that
everything is impermanent and will ultimately end. No
matter how good or strong you love it the day will come
when all of us have to be separated. If we see that we
will have to be separated and will not be able to prevent
it, then we will be able to stop our attachment. The fact
is we dont see this point where we will be separated.
We still think that we will stay together on and on without
coming to an end. For if we were to see that we can be
separated today or tomorrow, then by thinking in this
way, letting it go will be possible and easier.ought to
see anicca, dukkha, and anatt. All the answer to our
question lies in seeing anicca, dukkha and anatt. Only
then will we be able to let go.


Question M4 : A woman 10 years ago, goes through an
abortion because of difficulties in livelihood. Is that a
demerit?

Tan Ajahn : Was it her intention to go through the
abortion? If it is then it is a demerit.

Question M4 : It is related to difficulties in her
livelihood.

Tan Ajahn : Is it? Was it because of difficulties that
caused her to go through an abortion or was it due to
accident such as falling during walking. If an abortion is
done without intention then it is not a demerit.

Question M4 : Can it be resolved?

Tan Ajahn : No way to resolve this. Only wait on to
receive the consequences of this demerit.

Question M4 : Is there no way to correct it?


Tan Ajahn : Yes, there is a way. Make
37
lots and lots of
merits, so that when we die, merits outweigh demerit
and we therefore need not receive the consequences of
the demerit. But then again, if we return to be born as a
human, we may end up in the stomach of that being
whom we had aborted before. We are the one that
aborted that baby (being) and we may or may not be
born out of that being stomach for we may be aborted
by that being.

Question M4 : There was a monk who saw an image of
a child at the door and he took that as the spirit of his
aborted son awaiting rebirth.

Tan Ajahn : This is not definitive. It could be just their
personal speculations and agitations. Whether it is born
or not has nothing to do with us. If it goes into birth, it is
its own responsibility. If it is not born, that is also its own
responsibility. Regardless of whether you know or not, it
is just so. There is nothing significant about it in anyway.
The significant thing is within our own mind. Is it
tormented (dukkha) or not? Is our mind in fear of

receiving the consequences of the bad Kamma? This
we can resolve by correcting this fear, this tormenting
and unsettling feeling (dukkha) of going to receive the
impending bad consequences, by accepting it. Then we
will not feel tormented (dukkha). Correct it RIGHT
HERE. It is better (this way). Do not correct other
people, whether he is going or not to rebirth is not a
matter concerning us. The matter concerning us is
whether our mind is tormented and unsettled (dukkha)
or not. If we train ourselves to accept the consequences
of bad action, then we will not feel tormented (dukkha).
Another way is to take this unsettling and tormenting
feeling to teach ourselves not to do demerit in the future.
Whatever benefit we get (from committing demerits) is
not worthwhile at all. If we conceive and give birth but
lack the wisdom (to care for it), then give the baby away.
It is much better than just killing him.

Question MC : For those who had abortion, is
meditation the best way to keep this resultant bad
kamma furthest away from us
38
.


Tan Ajahn : If we do not return back to be born again,
then we will not receive the resultant kamma. For
instance, Angulimala (a disciple of the Buddha) who
killed 999 people but once he attained enlightenment,
he only need to receive the resultant kamma in that life
(only). After death, he does not return back to birth
again. He need not fall into hell for killing 999 people.
Once becoming an Arahant, his merits have more power
to pull him up to the level of Nibbna. His demerits lack
the power to fight back. The power of Nibbna is very
strong.

Question MC : For those who had committed demerit
especially
39
abortion if they continue to submerge
40
in
deep remorse and brooding over it, then the resultant
kamma will not go away. Isnt it? Phra Ajahn.

Tan Ajahn : Kamma will remain as kamma itself,
whether it goes away or not is a matter pertaining to
itself. But it is we ourselves that increase our own
suffering and discontentment (dukkha) to no benefit at
all. Dwelling and thinking (procrastinating) on this issue,

we end up creating new kamma within our own mind.
Creating new suffering because of not being able to let it
go
41
, relent through reasons and accepting
42
it for what
it is. If we confront and accept it by thinking that, This is
my wrong doing for lacking mindfulness and wisdom
(circumspection) in thinking and solving the problem in
ways that has consequences that leads to even more
ruin and loses. I should take the cause of this incident
as a lesson that in future I shall not repeat it. In this way,
it is better. For the suffering and pain is more than
happiness. Whatever benefit that we get is not worth it.
This then reduces the suffering and not let it add up (pile
up) even more. What is left is just the resultant Kamma
that we had done through abortion. Perhaps we may be
born again next life in the stomach of a mother whom
we had aborted in previous life before. We are thus not
born; we will have to wait for the next round. This is the
way it is.

Question MC : In that case, shouldnt we meditate to
accept the impending consequences


Tan Ajahn : Well, why not aspire not to return to take
birth but instead make sure you get to Nibbna or as a
Sotpanna. Before I thought that as a Sotpanna
(stream enterer, 1
st
stage of enlightenment), we have to
return back to birth as a human but after further
consideration, I think Sotpanna can still continue
practising (without human birth). Those who are
energetic (strong interest) in Dhamma can continue
practising just like Angm practicing in the brahma
plane. As such I dont think there is a need to return as a
human. By not more than seven lives (as mentioned in
the tipitaka) does it also refer to births as an Angel and
Brahma for the next seven lives or seven lifespans as a
human. I am not sure. But my assessment is that there
is no need to return as human for the mind can meditate
without the need for a body. For suffering (dukkha) lies
within the mind and not the body. But having said so,
Sotpanna may still return back as a human being
because their sensual and sexual desire still exists. Yes,
Sotpanna may return as a human for seven lives for
the sake of sexual pleasure. But then sexual pleasure is
also possible as angel. It is the same. There is no need

to use the physical body for sexual pleasure. Spiritual
body with eyes, ears, nose and tongue can also fulfill it
as well. Having examined these for sometimes
43
, I think
there is no need to be a human again (for Sotpanna).
Isnt it? For angels can also have sex through the
spiritual eyes, ears, nose and tongue. For instances, we
are dreaming while being asleep. Dreaming well, we are
just like experiencing sensual pleasure through spiritual
eyes, ears, nose and tongue. We are not using the
physical eyes, ears, nose, tongue and body, only the
mind. This topic is brought up just for your (casual
44
)
listening. Certain aspect of the Dhamma when it is being
investigated is dependent on the mindfulness and
wisdom of each individual (and therefore not the same).

Question MC : Angels (Devats) in general seek
45

pleasure in their life time but Ajahn mentioned that there
are angels (Devats) who are devoted to listening and
practicing Dhamma. What type of angel will give up
seeking pleasures?


Tan Ajahn : Well those group of angels like going to the
temple when they were humans before. Instead of going
overseas during a three-day holiday, they will choose to
come to the temple. Groups like these have strong
interest in Dhamma. Whenever they hear news of any
monks who can communicate with the angels, they will
gather to listen to the Dhamma.

Question MC : If so then angels that seek pleasure but
not meditating are those (as human previously) that
make merits only and not thinking of practising
Dhamma.

Tan Ajahn : Yes, making merits and maintaining their
virtue (morality, precepts, sla). That is not making
demerits but only merits and as yet do not want to
meditate or come to the temple for meditation practice
or study the Dhamma sincerely and truthfully, only
contented with merit making and maintaining virtue
(sla). Whenever there is free time, they will go
holidaying. Those who are keen on Dhamma will instead
come to the temple, study Dhamma but may not yet be

practising Dhamma, for they have yet to know the
benefit of meditation. Instead they take interest in
listening to Dhamma talks, seeking to increase their
knowledge. Having listened to the Dhamma, they will
eventually enter into the meditation practice in the
future. With wisdom as our foundation through listening
to Dhamma, then if we are fortunate enough, like the
mother of Buddha, she became a Sotpanna after the
Buddha came to expound and teach her even though
she was an angel.

Question MC : Phra Ajahn, those who attained to
Sotpanna, they should be able to practise by
themselves without the need of a guide, isnt it?

Tan Ajahn : Yes, they have seen the noble truth
already. Know that discontentment (dukkha) of all kinds
arise out of our own desire except that they may not
know the path (magga) and had to find the path by
themselves. For instance, when sexual desire arises, for
which Sotpanna are still subjected to but may initially
not know the way to correct it. Later on, they will know

by themselves through trial and error and finally come to
the understanding of using (contemplation on) anicca
(impermanence), dukkha (stress-discontent) and anatt
(not self) or asubha (loathsomeness) of the body.
(Referring to male) Seeing her as beautiful and
charming will turn on their sexual desire
46
. If they want
to stop it, they will have to seek ways to stop it. The way
to stop it is to see the ugly side of it. Inward knowing by
themselves, by trial and error, little by little, they will
eventually realize and know it. For they know that the
essence of it lies in the mind which is desire. The
technique to extinguish this desire is that we ought to be
able to see anicca, dukkha, anatt, ought to be able to
see asubha. Seeing Anicca is the same as seeing
asubha, isnt it? Body is Anicca, isnt it? Right now the
body is beautiful but come tomorrow it may become a
corpse. If we can see both sides of the same coin, then
extinguishing it will be possible. Extinguishing sexual
desire is possible. A Sotpanna has escaped already
and he can proceed by himself. The only difference is
whether he can reach the final attainment earlier or
later. It will be dependent on his abilities. If his wisdom is

sharp then he will progress fast but if wisdom is blunt
then his progress will be slow. If he is attached and
involved in other kind of activities such as Phra Ananda,
from what we know, he was already a Sotpanna but he
was stuck with the responsibilities of taking care of the
Buddha for altogether 20 years. There was no time for
him to meditate, to develop asubha (loathsomeness)
and other practices. But once the Buddha had let go of
his khandha (body) and attained Nibbna, it took him
just a total of 3 months to attain enlightenment. This is
because he had the time (for self-practice), there was no
need for other work. This also applies to all of us. We
are working outside and thus wasting our time (our
opportunity). However if we choose to work (meditate)
here and not working outside, maybe attainment is
possible within 7 years just as the Buddha proclaimed. It
all lies with us to practice more or less. If we dont
practise then surely it is not possible. The cause is just
our practice. We do not practise but choose instead to
seek money and getting involved in other activities,
caring for our father, mother, elder and younger siblings
etcSome people considered this as the resultant

kamma to be stuck with our father and mother for they
are the one who raise us up. Forsake them not! Ought
to care for them first such as when they had lost their
mental and physical faculties and are not able to help
themselves. How can we forsake them, isnt it?
Similarly, Phra Ananda was also stuck with taking care
of the Buddha. If we go along making merits in line with
our circumstances, we would still not be spiritually
bankrupt. Even though we had to stay taking care of our
father and mother, we still can do charity, maintain our
precepts and meditate as well. It is not that we have to
take care of our parents for 24 hours all the time.
Whenever there is free time, we can still meditate. The
only difference is that we will not be able to achieve
much more than without responsibilities. Its just so.

Question MC : Is it possible for a monk who have
attained to Sotpanna and later on disrobe to be a lay
person?

Tan Ajahn : Speaking from theoretical perspective, it is
possible. For a Sotpanna still have sexual desires. We

can say that a Sotpanna can have a wife but not so for
monks. Whoever (monk) wants a wife should disrobe.

Question MC : With regards to those who die in their
youth or old age, does it have anything to do with
demerits.

Tan Ajahn : Demerits in some aspect it leads to us
having shorter or longer life spans. People who have
shorter life span may be due to having created bad
kammas but demerit is not the only cause of shorter life.
Carelessness, inattentiveness
47
, taking alcohol and
intoxicated by drug, then drive (and ended in accident)
are not a result of past demerits but rather demerits (bad
kammas created) in the present moment. All these are
results of not being careful and circumspect. Even
mindless thrill seeking
48
can also cause us to die earlier
such as teenagers racing against one another on
motorcycles. This may not be demerits of the past but
demerits in the present moment for lacking
circumspection and mindfulness. However, in some
cases we may be circumspect and careful but yet still

die, like falling down while walking and breaking the
head. Occurrences such as these are not demerits but
just accidents or unforeseen circumstances beyond our
control
49
. Death can be the result of many possible
causes. It can be due to demerits, due to carelessness,
due to unforeseen circumstances beyond our control. It
is not important that we should know why but it is
enough to know in general that creating demerit can
result in shorter life span. That does not necessary
mean that by not creating demerit our life will not be
shorter. It is still possible for our life to be shorter, for if
this world is to be destroyed today, everyone will have to
die. Isnt it? Suppose today is the last day of this
worldall will die, people who create merits as well
as those who create demerits. Death is something that
has many possible causes.

Question MC : With regards to this body
loathsomeness (asubha) practice, should we just
observe it as asubha (only)? I have doubt in this
practice. Suppose we are to observe a person, we see
the intestine
50
, rectum etc but I still have many doubts in

many aspects of it. Are we to see it just like that, is it
real or not? Should we initially use our imagination
before we can truly see it and follow by experience? I
observed one lady, my eye got fixated and supposing
her backside, no matter how long I stare at it, I still do
not see an image but just a feeling that starting from her
backside and going further inside is the rectum, feces,
and intestine. There is no seeing of it as an image but
merely just a feeling. I do not know what to make out of
it.

Tan Ajahn : Well if it can ease our emotion (sexual
urge) then we can use it.

Question MC : Not necessary to see it as an image.

Tan Ajahn : Not necessary, it does depend on
individual. Some people are more suitable to practise
seeing images (of loathsomeness), by so doing
continuously, it will eventually be buried inside their
mind (heart). In the past, there were no pictures so they
had to see it at the cemetery. Using the image that we

had seen at the cemetery to remind ourselves when we
see someone with a beautiful face to reflect on what she
will be like when she passed away. Furthermore, when
we see a young lady, we can also see her as aging with
white hair, bent spine and wrinkled skin. Remind
ourselves that in future she will be like that. Whatever
techniques that can extinguish our emotions are
acceptable. In general, our sexual desire is aroused by
just looking at the front side. Well! Why not look at the
(loathsome) backside. We only think and see the front
side (face). Try thinking of her loathsome backside
(buttocks).and foot also.only looking at the face but
not the foot, not seeing what is inside (the body). If we
can remember the loathsome (asubha) image seen
before, then this will greatly help to extinguish sexual
desire. Before this can work, we should train ourselves
beforehand, just like memorizing the multiple tables
51
(or
A, B C.Z in kindergarten). If we do not practise until
we can memorize it then when the time comes to use it
we will be unable to do so. Practice is something vital for
it to be buried within the heart (citta). When the time
comes to extinguish sexual desire, this practice will

come in handy. But there are times when our sexual
desire is aroused, no matter how hard we recollect,
loathsomeness just doesnt come up. Cannot see at
all......

Question MC : Shouldn't we use imagination (asubha)
to help with the recollection, memory.....

Tan Ajahn : Memory, memory just like memorising the
multiple tables (in the kindergarten). Similar to chanting,
we had to chant repeatedly and eventually when we can
memorised it, it will 'flow out ' anytime once we recollect
it.

Question MC : No need to be an image but just the
feeling is also ok, isn't it?

Tan Ajahn : Yes, whichever way is ok. However, in
most cases, it is the image that is not seen with our eye
closed. For instance, right now you think of your father
and you already see something of your father but it is
not a (vivid) image. We still know how our father looks

like, how mother looks like and similarly loathsomeness
as well. Need not see it as a (vivid) image like the way
we see with our naked eyes. For internal eye it does not
have to be an image. It can also be a memory that
causes (arouse) all kind of our feelings to arise (towards
that object).

Question MC : Because sometimes Tan Ajahn, those
who listened to Tan Ajahn teaching of asubha practice
are uncertain as to whether the image should be distinct
(vivid) or just a general idea and feelings......

Tan Ajahn : Both are possible. Sometimes while sitting
in meditation, we may see the image distinctly, just like
watching a movie and it can also happen in our dream
while asleep. It is possible and similar in both cases. In
our awakened state, we may or may not see these
images. We may recollect skeleton and see it there and
then, right through the skin and flesh. Either that, we
may also 'see' it through our recollection, not in the form
of an image but by reminding ourselves that see these
heap of bones right here just underneath the skin and

flesh. (Problem) is we do not think about it but instead
think about those things that we like. Those things that
we don't like, we do not think about (ignore) it totally.
Thus causes sexual desire to arise. However, if we were
to reflect and think about things (asubha) that we dislike,
then sexual desire will cease.

Question M5 : Currently, I am watching a TV program
series related to matter involving ghost. I like it very
much. A person by the name of Ah Dee, he can see and
communicate with the ghost. Is it real?

Tan Ajahn : You should ask him, I am not him..... Is he
truthful or speaks the truth? I don't know. Buddha said
that whatever people said, do not believe it 100%. Listen
through the ears and leave it at the ears. Examine
whether his claim can be verified and tested. If we
cannot verify and test it, then do not believe it 100%
because it may open the way for ourselves to be
cheated. Even the Buddha himself said that don't merely
believe but to test and verify it. This teaching of the
Buddha points out to us to not just believe except those

that you can test and verify by yourself. It is the same as
receiving the medicine from the doctor. Have faith in the
doctors good intention and integrity that this medicine
dispensed by the doctor can treat our illness. But you do
not truly know if it truly works until we take the medicine
as prescribed to verify it. We should believe in this
manner. If what the doctor gave us and we cannot verify
it yet, then we should wait and see. (With regards to the
TV program) till we can truly see the ghost ourselves,
we can then believe (infer) that perhaps he can see too.
If he can see it, so can I. If I can see it, so maybe he
can.

Question MC : If we can see it but became deluded,
then is it possible that we may also lost such ability?

Tan Ajahn : Seeing things like that simply have no
benefits in eradicating kilesas at all. That's just it but it
may lead us into delusion. This ability that we just talk
about is common people knowledge and ability that is
outside the scope of Buddhism
52
, by turning it into a
profession can be used as a livelihood. Just by

appearing in TV program, we can get money (paid), isn't
it? Though this kind of special ability can be used as a
livelihood, the knowledge and ability such as these
cannot be used to extinguish kilesas and lead us to the
path and fruition (magga and phala) right up to Nibbna.
All these abilities and knowledge have no benefits to
those who want to seek deliverance from this round of
perpetual rebirth and death. As such when we do see
such phenomena during our meditation, do not take any
interest. Otherwise, we may be fooled by the kilesas and
be lea away into a trap. Thus we end up not meditating,
not investigating through wisdom, not seeing asubha,
and anicca, dukkha and anatt. For only seeing a pretty
and charming woman, one just disrobed, isn't it? An
example of this happens (not too long ago). This is
because of not contemplating loathsomeness (asubha)
definitely. Had he been contemplating on asubha then
he will not be deluded (lost his way). Enough for
now.......the time is up. Come again next time.

Audience : Sadhu !.......


Glossary

The following is a list of Pli and Thai words as used in
the text together with a brief translation and comment
when necessary.

Ajaan, ajahn, achaan, etc.: (Thai). Teacher; mentor.
Equivalent to the Pli cariya.

Akusala: Bad, demerit, unskilful.

Angm: Someone who has reached the third stage of
the path, the stage before Arahant.

Anicca: Impermanence, transience, instability.

Anatt: Not-self; the truth that all phenomena are
devoid of anything that can be identified as self. This
means that none of the physical and mental
components of personality (the 5 khandhas ) make up
an entity, either individual or collective,nor can a self-
entity be found anywhere within the heart (citta).

Therefore, what is experienced as being an abiding self
is no more than a phantom personalityborn of ignorance
and delusion inherently transient, unstable, and bound
up with suffering.

Appan: Full-absorption samdhi. In appan samdhi
the citta completely convergesto the very base of
samdhi. Perceptions of body and mind totally
disappear from awareness at that time, leaving only the
essential knowing nature of the citta alone on its own.
Clear, bright, and expansive, the citta simply knows.
There is no object, no duality, just knowing. The
previous sense of dividedness is replaced by a wholly
unified mental state, and a feeling of pure and
harmonious being that is so wondrous as to be
indescribable. This is the advanced stage of samdhi.

Arahant: One who is worthy, one who reached the
ultimate state of Nibbna.

riya: Noble.


Arpa: Formless.

Asurakya: The population of Asuras. The Asuras are
in the realm below the human realm and they consist of
warlike beings, constantly at war with the gods.

Asubha: Unattractiveness, loathsomeness, foulness.
The Buddha recommends contemplation of this aspect
of the body as an antidote to lust and complacency.

Bhikkhu: A Buddhist monk; a male member of the
Buddhist Sangha who has gone forth into homelessness
and received the higher ordination. In Theravda
countries today, bhikkhus form the nucleus of the
Buddhist community. Living entirely off donations of food
and other basic requisites, their monastic lifestyle is
based on the principles of poverty, celibacy, virtue, and
meditation.

Bodhi: Awakening; enlightenment; transcendent
wisdom. Bodhi is equated with perfection of insight into

the Four Noble Truths and the realization of Nibbna,the
cessation of all suffering.

Brahma (brahmas): Celestial beings who inhabit the
first three realms of the Fine Material World. Beings
reborn into those sublime realms are said to have some
experience with the meditative absorptions (jhna).
Consequently, brahmas have extremely refined bodies
composed of pure light and experience extremely
refined degrees of mental pleasure. When the good
kamma that sent them to those realms is finally
exhausted, these beings pass away and are reborn
again somewhere else, in a realm of existence suitable
to their remaining kamma.

Buddho: Supremely enlightened. A traditional epithet
for the Buddha, buddho is a preparatory meditation-
word (parikamma) that is repeated mentally while
reflecting on the Buddhas special qualities. In its
simplest form, one focuses attention exclusively on the
repetition of buddho, continuously thinking the word
buddho while in meditation. One should simply be

aware of each repetition of buddho, buddho, buddho to
the exclusion of all else. Once it becomes continuous,
this simple repetition will produce results of peace and
calm in the heart.

Citta: That underlying essence of mind which manifests
as feeling, memory, thought and consciousness. In its
pure state it is indefinable and beyond Sasra.

Dna: Giving, making gifts.

Demerits : Bad, unskillful ,corrupt.

Desana : The Teachings of Dhamma; Dhamma talks.

Deva; Devat: An angel like being of the Devarealms
which are immediately above
the human realm.

Dhamma [Skt. dharma]: (1) Event; a phenomenon in
and of itself; (2) mental quality; (3) doctrine, teaching;
(4) nibbna. Also, principles of behavior that human

beings ought to follow so as to fit in with the right natural
order of things; qualities of mind they should develop so
as to realize the inherent quality of the mind in and of
itself. By extension, "Dhamma" (usu. capitalized) is used
also to denote any doctrine that teaches such things.
Thus the Dhamma of the Buddha denotes both his
teachings and the direct experience of nibbna, the
quality at which those teachings are aimed.

Dukkha: Stress; suffering; pain; distress; discontent.

Ekagattrammana ; Ekaggataarom:
Singleness of preoccupation; "one-pointedness." In
meditation, the mental quality that allows one's attention
to remain collected and focused on the chosen
meditation object. Ekagattrammana reaches full
maturity upon the development of the fourth level of
jhna.

Jhna: Various states of meditative absorption,
including the four rpa and the four arpajhnas.


Kamma: Lit: action. But in Buddhism, action of the
body, speech or mind which has a moral content of
good, bad or neutral. Such action brings back a
corresponding result.

kahina: A ceremony, held in the fourth month of the
rainy season, in which a sangha of bhikkhus receives a
gift of cloth from lay people, bestows it on one of their
members, and then makes it into a robe before dawn of
the following day.

khandha: A heap, but usually referring to the five
khandhas, these being, the
body, feeling, memory, thought/imagination, and
consciousness.

kilesa: Defilement lobha (passion), dosa (aversion),
and moha (delusion) in their various forms, which
include such things as greed, malevolence, anger,
rancor, hypocrisy, arrogance, envy, miserliness,
dishonesty, boastfulness, obstinacy, violence, pride,
conceit, intoxication, and complacency.

Kubar : Phra or Bhikkhu, (Isan) north eastern Thailand
way of addressing junior monk.

Pi: The canon of texts (see Tipiaka) preserved by the
Theravda school and, by extension, the language in
which those texts are composed.

LuangPu; LuangPor : Central Thailand word for
Venerable Father.

LuangPii : Central Thailand word for Junior Monk.

Merits : Good, virtuous, skillful.

Nibbna: The ultimate goal of Buddhist training. Lit:
Extinguished.

Nimitta: A sign. In meditation practice, a mental image
which is usually
visual.


Paccekabuddha: Private Buddha. One who, like a
Buddha, has gained Awakening without the benefit of a
teacher, but who lacks the requisite store of prams to
teach others the practice that leads to Awakening. On
attaining the goal, a paccekabuddha lives a solitary life.

Parikamma: Preparatory practice. Preparatory
meditation.

Preta: (Peta in Pli); The dead, departed, a hungry
ghost.

Rpa: Form, shape, the body.

Sakadgm: The second of the four stages culminating
in Arahant.

Samdhi: Absorbed concentration which has many
levels and kinds.

Phra: (Thai). Venerable. Used as a prefix to the name of
a monk (bhikkhu).

Sdhu: (exclamation) "It is well"; an expression showing
appreciation or agreement.

Sakkya-dihi: Self-identification view. The view that
mistakenly identifies any of the khandha as "self"; the
first of the ten fetters (sayojana). Abandonment of
sakkya-dihi is one of the hallmarks of stream-entry.

Sasra: Transmigration; the round of death and
rebirth.

Sangha: A group of at least four Bhikkhus, the order of
Bhikkhus.

Sa: Memory.

Sankhra: Formation, compound, fashioning,
fabrication the forces and factors that fashion things
(physical or mental), the process of fashioning, and the
fashioned things that result. Sankhra can refer to
anything formed or fashioned by conditions, or, more

specifically, (as one of the five khandhas) thought-
formations within the mind.

Sla: Morality, moral behaviour.

Slabbataparmsa: usually translated as attachment
to rules and rituals. But many who practise the way of
Buddhism are not satisfied
with this and feel that it concerns morality more than
rules and rituals.

Sotpanna: Stream winner. A person who has
abandoned the first three of the fetters that bind the
mind to the cycle of rebirth (see sayojana) and has
thus entered the "stream" flowing inexorably to nibbna,
ensuring that one will be reborn at most only seven
more times, and only into human or higher realms.

Sukha: Pleasure; ease; satisfaction. In meditation, a
mental quality that reaches full maturity upon the
development of the third level of jhna.


Supramundane : Transcendental; beyond this physical
world.

Than, tan: (Thai). Reverend, venerable.

Theravda: The "Doctrine of the Elders" the only one
of the early schools of Buddhism to have survived into
the present; currently the dominant form of Buddhism in
Thailand, Sri Lanka, and Burma. See also Hnayna.

Tah: Craving for sensuality, for becoming, or for
not-becoming (see bhava). See also lobha (greed;
passion)

Tipiaka [Skt. tripiaka]: The Buddhist (Pli) Canon.
Literally, "three baskets," in reference to the three
principal divisions of the Canon: the Vinaya Piaka
(disciplinary rules); Sutta Piaka (discourses); and
Abhidhamma Piaka (abstract philosophical treatises).

Upekkh: Neutrality, equanimity, indifference.


Vedan: Feeling pleasure (ease), pain (stress), or
neither pleasure nor pain.

Vipassan: Clear intuitive insight into physical and
mental phenomena as they arise and disappear, seeing
them for what they actually are in and of themselves
in terms of the three characteristics (see ti-lakkhaa)
and in terms of stress, its origin, its disbanding, and the
way leading to its disbanding (see ariya-sacca).

Viaa: Consciousness; cognizance; the act of taking
note of sense data and ideas as they occur. There is
also a type of consciousness that lies outside of the
khandhas called consciousness without feature
(viaam anidassanam) which is not related to the
six senses at all.


Related website for further
readings

More teachings on Theravada Buddhism and
contemporary Thai Forest Tradition can be obtained
from the following website;

www.kammatthana.com , www.phrasuchart.com

Recorded Mp3 teachings of Ajahn Suchart Abhijato in
English and Thai.

www.accesstoinsight.org

- English translation of Theravada Tipiaka
- Some Translation of the teachings from the Thai
Forest Meditation Master

www.forestdhamma.org

Translation in various languages on the teachings by
Luangta Mah Boowa

Appendix

Table of Time, Paiboon+ Pronunciations, Thai Script,
Explanations
No Time Paiboon+ Thai Script Explainations
1 5;40
yaan-a~
wa~gaat Spacecraft ; Spaceship
2 7;00 pa~lit
generate (e.g. heat);
manufacture; output
(produce, e.g. data);
produce (make, create);
turn out (produce)
3 8;16 cha~raa
aged (having lived long);
old (not young) ; senile
(old)
4 14;12
buuak lop
kuun haan
gan

plus, minus, multiple ,
divide , together ; To
Compute, calculate ;
excellent right thinking ;
final results
5 15;35 wi-tii means , method
6 16;52
ar bye yar
muk
Bad , degrading , lowly ,
actions leading to
deprivations
7 16;55
puuak-
kon-chuua
pen mitr
Socializing with evil
people

16;55
kuam
giiat-kraan
idle (lazy); inactive
(lazy)
8 18;22 ram-ruuai riches
9 18;51
ar Kart
peryarbart

vengefulness
10 18;52 g -k n Hatred, animosity
11 18;53
joom
weng

hit back against one
another

joom kam
12 18;54
groot ken
groot kern

Very angry
13 24;05
jun-ja
luung kai Support
14 33;15 ban-daan
cause ; create (esp. by
supernatural means);
produce (make, create)
15 33;35 nk-yaak fancy (want)
16 48;14 toot
penalty (foul);
punishment (penalty)
;disgusting ; revolting
17 50;38 pliia exhausted ; tired
18 50;41
sa~m ng
pon mentally drained
19 51;38
sear duay
sum pai But instead it is better
20 51;48 wan char rejuvenated
21 56;28
han saai
han kwaa
turn , veer(for person,
e.g. head) left or right
idiom ordering others
to do according to our
bidding.
22 57;00 ngn
inclination, bent on,
dead set
57;00
pen ynang
noi jai displease or whatever
23 59;18 tiiam artificial , fake
24 1;00;29
praak-
pluck-jaak-
gan
parted or separated
from one another
25 1;01;13 prakam factors ,aspect
26 1;03;42 siiang pai

risky and dangerous
27 1;05;23 bpra~pee- tradition, custom

nii
28 1;05;58
lai-ngae-
lai-boom
an idiom : it means
many aspect (literally
means many edge and
many corners)
29 1;06;42 chai gain
use measurement; by
means of
30 1;13;32 it-ti-rit
supernatural ; force
(might) ; power (might)
1;13;32
bpaa-dti~
haan miracle
31 1;18;37
pen
dtuua...
sa~m ng
,

going against the grain;
opposing forces
32 1;20;19
kao chau
choaw popular in a bad way
33 1;20;29
soon klang
kar departmental store
34 1;20;53
hair gern
pai
go in drove ; go in
groups
35 1;22;47 it-ti-pon influence
36 1;23;26
raai-la~
iiat..dtit
gap

,

many details and easily
stuck in traps ;
complicated with many
traps that one can fall
into it.
37 1;31;36 cha~l ng observe ; celebrate
38 1;33;40 han-tii-sut furthest away
39 1;34;23
Ko-row-
nee especially
40 1;34;28 jom praa
sink (submerge, drown)
into ruin (destroy)
41 1;34;49 proong-jai
lit : mental release ; let
go
42 1;34;50 dtaam - jai
go along with it ; accept
it for what it is.

43 1;37;00 long-tim sometimes
44 1;37;22 puut-kui just casual talk
45 1;37;37 survey seek out
46 1;39;57
kwaam-
krai
lust; libido; passion
(lust)
47 1;43;22 nn-jai
nonchalant (indifferent);
unconcerned
(unworried)
48 1;43;34
kreung-
kanong mindless thrill seeking
49 1;44;07
sin-sut-
wi-sai
Lit : final (ending)
,object of senses ; at
one's wit end; unforseen
forces beyond one's
control
50 1;45;56 lam-sai bowel; intestine
51 1;47;21
t ng -su -
kuun
recite (as from memory)
multiplication table
52 1;51;26
de-va-lah-
chan
vicha
knowledge outside of
buddhism
53 0;24 rap ruu
lit : receive & know ;
aware (know)
54 0;26
kwaam-
ruu-s k feeling; emotion, texture
55 38;17
sa dt
waa ruu
lit : used for emphasis
(only-that) aware
(knowing); just know;
merely know


Mind and Its Endless Rebirth

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Mind and its Endless

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