Bodhidharma

Outline of Practice
First, suering injustice. When those who search for the Path encounter adversity, they should think to themselves, "In
countless ages gone by, I've turned from the essential to the trivial and wandered through all manner of existence, often
angry without cause and guilty of numberless transgressions. Now, though I do no wrong, I'm punished by my past. Neither
gods nor men can foresee when an evil deed will bear its fruit. I accept it with an open heart and without complaint of
injustice." The sutras say, "When you meet with adversity don't be upset, because it makes sense." With such understanding
you're in harmony with reason. And by suering injustice you enter the Path.
Second, adapting to conditions. As mortals, we're ruled by conditions, not by ourselves. All the suering and joy we
experience depend on conditions. If we should be blessed by some great reward, such as fame or fortune, it's the fruit of a
seed planted by us in the past. When conditions change, it ends. Why delight in its existence? But while success and failure
depend on conditions, the mind neither waxes nor wanes. Those who remain unmoved by the wind of joy silently follow the
Path.
Third, seeking nothing. People of this world are deluded. They're always longing for something-always, in a word, seeking.
But the wise wake up. They choose reason over custom. They fix their minds on the sublime and let their bodies change with
the seasons. All phenomena are empty. They contain nothing worth desiring. Calamity forever alternates with Prosperity. To
dwell in the three realms (earth, hell, heaven); is to dwell in a burning house. To have a body is to suer. Does anyone with a
body know peace? Those who understand this detach themselves from all that exists and stop imagining or seeking anything.
The sutras say, "To seek is to suer. To seek nothing is bliss." When you seek nothing, you're on the Path.
Fourth, practicing the Dharma. The Dharma is the truth that all natures are pure. By this truth, all appearances are empty.
Delement and attachment, subject and object don't exist. The sutras say, "The Dharma includes no being because it's free
from the impurity of being, and the Dharma includes no self because it's free from the impurity of self." Those wise enough
to believe and understand this truth are bound to practice according to the Dharma. And since that which is real includes
nothing worth begrudging, they give their body, life, and property in charity, without regret, without the vanity of giver, gift,
or recipient, and without bias or attachment. And to eliminate impurity they teach others, but without becoming attached to
form. Thus, through their own practice they're able to help others and glorify the Way of Enlightenment. And as with charity,
they also practice the other virtues. But while practicing the six virtues (charity, morality, patience, devotion, meditation, and
wisdom) to eliminate delusion, they practice nothing at all. This is what's meant by practicing the Dharma.
Wake-up Sermon
When you understand, reality depends on you. When you don't understand, you depend on reality. Wen reality depends on
you, that which isn't real becomes real. When you depend on reality, that which is real becomes false. When you depend on
reality, everything is false. When reality depends on you, everything is true. Thus, the sage doesn't use his mind to look for
reality, or reality to look for his mind, or his mind to look for his mind, or reality to look for reality. His mind doesn't give
rise to reality. And reality doesn't give rise to his mind. And because both his mind and reality are still, he's always in
samadhi.
The Sound Of Silence -- by Ajahn Sumedho
As you calm down, you can experience the sound of silence in the mind. You hear it as a kind of high frequency sound, a
ringing sound that's always there. It is just normally never noticed. Now when you begin to hear that sound of silence, it's a
sign of emptiness of silence of the mind. Its something you can always turn to. As you concentrate on it and turn to it, it
can make you quite peaceful and blissful. Meditating on that, you have a way of letting the conditions of the mind cease
without suppressing them with another condition. Otherwise you just end up putting one condition over another.
This process of putting one condition on top of another is what is meant by making 'kamma'. For example, if you're feeling
angry, then you start thinking of something else to get away from the anger. You don't like what is going on over here, so you
look over there, you just run away. But if you have a way of turning from conditioned phenomena to the unconditioned, then
there is no kind of kamma being made, and the conditioned habits can fade away and cease. It's like a 'safety hatch' in the
mind, the way out, so your kammic formations, "sankharas", have an exit, a way of flowing away instead of recreating
themselves.
One problem with meditation is that many people find it boring. People get bored with emptiness. They want to fill up
emptiness with something. So recognize that even when the mind is quite empty, the desires and habits are still there, and
they will come and want to do something interesting. You have to be patient, willing to turn away from boredom and from
the desire to do something interesting and be content with the emptiness of the sound of silence. And you have to be quite
determined in turning towards it.

But when you begin to listen and understand the mind better, it's a very realizable possibility for all of us. After many years
of practice, gross kammic formations fade away, while the more subtle ones also start to fade away. The mind becomes
increasingly more empty and clear. But it takes a lot of patience, endurance and willingness to keep practising under all
conditions, and to let go even of one's most treasured little habits.
One can believe that the sound of silence is something, or that it is an attainment. Yet it is not a matter of having attained
anything, but of wisely reflecting on what you experience. The way to reflect is that anything that comes and goes; and the
practice is one of knowing things as they are.
I'm not giving you any kind of identity there is nothing to attach to. Some people want to know, when they hear that
sound, 'Is that stream-entry?' or 'Do we have a soul?' We are so attached to the concepts. All we can know is that we want to
know something, we want to have a label for our 'self '. If there is a doubt about something, doubt arises and then there is
desire for something. But the practice is one of letting go. We keep with what is, recognizing conditions as conditions and
the unconditioned as the unconditioned. It's as simple as that.
Even religious aspiration is seen as a condition! It doesn't mean that you shouldn't aspire, but it just means that you should
recognize aspiration in itself as being limited. And emptiness is not self either--attachment to the idea of emptiness is also
attachment. That also is to be let go of ! The practice then becomes one of turning away from conditioned phenomena, not
creating anything more around the existing conditions. So whatever arises in your consciousness--anger or greed or
anything--you recognize it is there but you make nothing out of it. You can turn to the emptiness of the mind--to the sound of
silence. This gives the conditions like anger a way out to cessation; you let it go away.
We have memories of what we have done in the past, don't we? They come up in consciousness when the conditions are
there for them to come. That is the resultant kamma of having done something in the past, having acted out of ignorance and
having done things out of greed, hatred and delusion, and so forth.... When that kamma ripens in the present, one still has the
impulses of greed, hatred and delusion that come up in the mind as the resultant kamma. Whenever we act on these
ignorantly, when we aren't mindful, then we create more kamma.
The two ways we can create kamma are with following it or trying to get rid of it. When we stop doing these, the cycles of
kamma have an opportunity to cease. The resultant kamma that has arisen has a way out, an 'escape hatch' to cessation