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1. “Could you elaborate on how the Four Foundations of Mindfulness are analogous to the first jhāna? How does this differ from second jhāna?” [Right Mindfulness] [Jhāna] [Gradual Teaching] // [Directed thought and evaluation]
2. “In the analogy of the accountant (MN 107), it seems that the training works linearly. Are there basic practices that are important to focus on in the beginning? Are there other practices which should not be attempted in the beginning?” [Similes] [Practicing in accordance with Dhamma] [Gradual Teaching] // [Faith] [Kamma] [Unconditioned] [Learning] [Relinquishment] [Concentration]
Story: A monk carrying money asks to stay at Wat Pah Pong. [Ajahn Chah] [Wat Pah Pong] [Not handling money]
3. Comment: You spoke about suffusing the body with extreme well-being. But I’ve been in states like that and my body seems to disappear. [Jhāna] [Happiness] [Rapture] [Mindfulness of body] [Gradual Teaching] [Meditation/Unusual experiences]
Response by Ajahn Pasanno.
Quote: “It isn’t so much the experience of extreme well-being that is the goal. It’s the ability to gain clarity and stability so that one can see through the experience as something that is uncertain or impermanent, has a changing nature. The mind often wants to disregard that. The tendency to identify self with experience on a refined mental level is tempered by the body experience.” [Clear comprehension] [Concentration] [Knowledge and vision] [Impermanence] [Delusion] [Self-identity view] [Relinquishment]
Follow-up: “Are you saying you can become attached to these states?” [Clinging]
4. Comment: The descriptions in Mae Chee Kaew’s biography of how difficult it was for her to give up her experiences with the astral world speak to me. [Mae Chee Kaew] [Clinging] [Deva] [Gradual Teaching]
Reference: Mae Chee Kaew: Her Journey to Spiritual Awakening and Enlightenment by Ajahn Dick Sīlaratano
Response by Ajahn Pasanno. [Happiness] [Mindfulness of body]
9. “Can you speak more about the impermanence of goodness?” [Impermanence] [Virtue] [Gradual Teaching] // [Conditionality] [Happiness] [Compassion] [Fear] [Suffering] [Clinging]
Sutta: AN 8.39: Five great gifts which give freedom from fear. [Generosity] [Five Precepts]
Quote: “The basis of Right View is knowing that this cup is a broken glass.” — Ajahn Chah. [Ajahn Chah] [Right View]
1. “If starting each meditation session with five minutes of skeleton contemplation, do you have any suggestions, advice, cautions?” [Unattractiveness] // [Disenchantment]
Quote: “They’ve brought their own skeleton to the monastery. Why are they shocked by seeing a skeleton in the cupboard?” — Ajahn Chah. [Ajahn Chah]
2. “Sometime ill-will is diffuse and all-encompasing. Attempting to do metta when the mind is experiencing this seems to aggravate rather than soothe.” [Ill-will ] [Goodwill ] // [Bhante Gunaratana] [Conditionality] [Self-identity view] [Investigation of states]
Sutta: Snp 1.8: The Metta Sutta (Chanting Book translation).
1. “Could you give advice on how to practice Buddhānussati? Are there any suttas useful for working with this theme?” [Recollection/Buddha ] [Sutta] // [Learning] [Human]
Reference: Recollection of the Buddha, Amaravati Chanting Book, p. 4.
Sutta: MN 11: Cūḷasīhanāda Sutta.
Sutta: MN 74: Dīghanakha Sutta. [Views] [Great disciples] [Upatakh]
Sutta: MN 12.58: “You might think that the jujube fruit was bigger in those days...” [Buddha/Biography] [Humor]
Sutta: SN 17.5: Dung beetle on a ball of dung. [Gain and loss]
2. “Can one use the subtle sensations of comfort and discomfort that accompany in and out breathing as a basis for insight? If so, how much thinking/nudging the mind is useful versus simple observation?” [Mindfulness of breathing] [Mindfulness of feeling ] [Insight meditation] [Directed thought and evaluation] // [Impermanence] [Not-self] [Suffering] [Right Effort]
3. “Could you please speak about dhamma-vicaya and how to use it in meditation?” [Investigation of states ] // [Factors of Awakening] [Skillful qualities] [Unskillful qualities] [Characteristics of existence] [Appropriate attention] [Dispassion] [Aggregates]
1. “What does Ajahn Ṭhānissaro mean by stilling the breath sensations (The Wings to Awakening by Ajahn Ṭhānissaro, p. 122).” [Mindfulness of breathing] [Ajahn Ṭhānissaro] [Tranquility]
Sutta: MN 118: Ānāpānasati Sutta.
2. “Do you have any thoughts about the two interpretations of ‘body of breath’ in MN 118?” [Mindfulness of breathing] [Mindfulness of body] [Meditation/Techniques] // [Tranquility] [Volitional formations] [Pāli]
1. Comment: Sometimes pervading the body with rapture can take the mind away from the meditation object. Contributed by Ajahn Kaccāna. [Rapture] [Mindfulness of breathing] [Concentration]
Response by Ajahn Pasanno and Ajahn Karuṇadhammo. [Tranquility] [Volition] [Nature of mind] [Unification]
Reference: Collected Teachings of Ajahn Chah, p. 309, “Tranquility and Insight.”
2. Comments about translations of ekaggatā and ekodibhāvaṃ. Contributed by Ajahn Karuṇadhammo. [Unification] [Translation] [Bhikkhu Bodhi] [Ajahn Ṭhānissaro]
Response by Ajahn Pasanno. [Hindrances] [Tranquility]
6. “Do you have any thoughts about the cultivation of the later Factors of Awakening?” [Rapture] [Conditionality] [Hindrances] [Factors of Awakening] // [Investigation of states] [Mindfulness] [Tranquility] [Skillful qualities]
Recollection: Ajahn Chah’s description of pīti. [Ajahn Chah] [Mindfulness of breathing]
2. “What are other possible translations of the recurring question [in the suttas], ‘What do you think?’” Answered by Ajahn Pasanno and Ajahn Karuṇadhammo. [Pāli] [Translation] // [Questions]
Sutta: SN 22.59 Anattalakkhaṇa Sutta (Chanting book translation).
1. “What’s the difference between sleep and sloth and torpor?” [Sloth and torpor] // [Bhikkhu Bodhi] [Translation] [Devotion to wakefulness] [Craving not to become]
Story: Ajahn Pasanno’s first meditation retreat: “You’ve been stealing sleep!” [Ajahn Pasanno]
Story: After Ajahn Pasanno’s illness, he needs to sleep an hour more. [Sickness]
2. “Is laziness more aversion than sloth and torpor?” [Aversion] [Sloth and torpor] // [Pāli] [Energy]
3. “What is meant by ‘sees the range’ in AN 4.61?” [Discernment] [Hindrances] [Commentaries]
5. “What is the suitable basis in AN 5.23?” [Hindrances] // [Psychic powers] [Great disciples] [Jhāna]
Sutta: Ud 4.4: A yakkha clobbers Sariputta. [Non-human beings]
Commentary: The Visuddhimagga discusses training for psychic powers, Path of Purification by Bhikkhu Ñāṇamoli, pp. 369-427.
3. “How does good conduct bring about the Four Foundations of Mindfulness in AN 10.61?” [Virtue] [Right Mindfulness] // [Practicing in accordance with Dhamma]
4. “Could you elaborate on the difference between nutriment [AN 10.61] and the causal relationships in Dependent Origination?” [Nutriment] [Dependent origination] [Conditionality] // [Commentaries] [Pāli] [Thai]
1. “Do you have any advice on how to approach unwholesome habits that are based on hindrances?” [Habits] [Unskillful qualities] [Hindrances] // [Conditionality] [Mindfulness of dhammas] [Self-identity view]
Sutta: MN 75: Māgandiya Sutta.
2. “Would you say that clinging is around the senses and not the sensual desires?” Answered by Ajahn Pasanno and Ajahn Karuṇadhammo. [Clinging] [Sense bases] [Sensual desire] // [Aggregates]
Follow-up: “How do we uproot clinging?” [Discernment]
Comment by Ajahn Ñāṇiko: One can only apply the concept of inverted perception from MN 75 to the other sense bases. [Delusion] [Perception] [Ajahn Khao]
Response by Ajahn Pasanno: Showeing after being exposed to poison oak. [Feeling]
Recollection: Ajahn Mahā Boowa perceived difficulty and problems as a whetstone for mindfulness. Recounted by Ajahn Pesalo. [Ajahn Mahā Boowa] [Mindfulness]
Response by Ajahn Pasanno. [Four Noble Truths] [Conditionality]
2. “Could you speak about disregarding the person as a strategy for working with resentment (AN 5.161)?” [Ill-will] // [Aversion]
3. “In the practice of removing resentment (AN 5.161), how does developing equanimity differ from reflecting on kamma?” [Equanimity] [Kamma] [Ill-will] // [Divine Abidings] [Judgementalism]
4. Question about the practice of metta in response to ill-will. [Language] [Goodwill] [Equanimity] [Ill-will] // [Discernment]
Sutta: AN 5.161, “Removing Resentment (1).”
6. “In the Five Hindrances, does ill-will apply only to people?” [Hindrances] [Aversion] [Ill-will] // [Similes]
1. Comment by Ajahn Jotipālo: AN 7.61 is similar to the beginning of the Metta Sutta (Snp 1.8, Chanting Book translation). [Contentment] [Humility]
Response by Ajahn Pasanno.
2. “Do you have any thoughts about how to discern neutral feeling?” [Neutral feeling] [Feeling] // [Delusion] [Mindfulness] [Patience] [Restlessness and worry]
Sutta: AN 7.61.
3. Comment by Ajahn Cunda about noticing restlessness even in peaceful meditation. [Restlessness and worry] [Tranquility]
Response by Ajahn Pasanno. [Self-identity view] [Relinquishment] [Contentment] [Patience] [Impermanence] [Dispassion] [Cessation] [Mindfulness of dhammas]
2. “How is sensual desire like being in debt (MN 39.14)?” [Sensual desire] [Similes]
4. Comment by Ajahn Karuṇadhammo: Reflecting on the results of good conduct is the basis for samādhi [in SN 42.13]. [Recollection/Virtue] [Concentration]
Response by Ajahn Pasanno.
5. Comment by Ajahn Kaccāna: I’m puzzled why the lucky throw on both counts happens in both cases in SN 42.13. [Views]
Response by Ajahn Pasanno. [Virtue] [Kamma]
Sutta: AN 3.65: Kālāma Sutta.
2. “How is nama-rupa usually defined?” [Consciousness] [Aggregates] // [Volition]
Sutta: SN 12.67: Sheaves of reeds. [Similes]
3. “Have any teachers explained the meaning of the questions in MN 109?” [Questions] [Aggregates]
Commentarial explanation of the context of MN 109. [Teaching Dhamma] [Culture/India] [Views] [Culture/West] [Christianity]
Sutta: DN 1: Brahmajāla Sutta.
4. “The obtuse bhikkhu who thought about what self is touched by the results of action (MN 109.14)—that’s the place where kamma comes into the question?” [Self-identity view] [Kamma] [Aggregates] // [Views] [Middle Path] [Doctrine-of-self clinging] [Characteristics of existence]
Follow-up: “Right view talks about being being reborn. Is this a conventional use of language? It’s not talking about selves being reborn?” [Right View] [Rebirth] [Language]
Sutta: SN 5.10: Simile of the chariot. [Conventions]
1. Comment: MN 64 speaks about the underlying tendencies even in infants, which goes against the idea of getting back to your childlike purity. [Fetters] [Children]
Responses by Ajahn Pasanno and Ajahn Jotipālo.
2. Teaching: MN 64.9 explains how jhāna forms the basis for insight. [Jhāna] [Characteristics of existence] [Insight meditation] // [Formless attainments]
Follow-up: “Does that imply that insight is realized during that absorption?”
1. “What is your understanding of the moving picture show [in Ajahn Ṭhānissaro’s translation of SN 22.100]?” [Similes] [Artistic expression] // [Culture/India]
2. Comment: The only difference between the aggregates and the clinging aggregates in SN 22.48 is that the clinging aggregates are clingable. [Aggregates] [Clinging]
Response by Ajahn Pasanno.
Sutta: SN 22.85.28: Yamaka Sutta: “...welfare and happiness for a long time.”
3. Comment: Bhikkhu Bodhi’s new translation for practices and precepts is behaviors and precepts. [Attachment to precepts and practices] [Bhikkhu Bodhi] [Translation]
Note: See The Numerical Discourses of the Buddha p. 1882.
Response by Ajahn Pasanno. [Virtue] [Habits]
4. “The Morning Chanting [in the old Abhayagiri Chanting Book] first translates upādāna as clinging, but when it goes to the various khandhas, the translation is identification. Could you reflect on clinging as identification?” [Clinging] [Translation] [Aggregates] [Self-identity view] // [Sensual desire] [Attachment to precepts and practices] [Doctrine-of-self clinging] [Fetters]
5. “How do you understand the description of fabrication in SN 22.79?” [Volitional formations] // [Aggregates] [Proliferation] [Ajahn Chah]
Reading: Bhikkhu Bodhi’s footnote to SN 22.79, The Connected Discourses of the Buddha p. 1071. [Translation] [Pāli] [Volition]
1. “Is there another place in the suttas (besides MN 44.24) where neutral feeling is pleasant when conjoined with mindfulness?” [Sutta] [Neutral feeling] [Happiness] [Mindfulness]
3. “Is it significant that SN 22.79 describes perception in terms of color and consciousness in terms of taste?” [Perception] [Consciousness] [Sense bases]
4. “How is it that knowledge makes neutral feeling pleasant (MN 44.24)?” [Neutral feeling] [Happiness]
5. “MN 44.14 defines perception and feeling as mental formations. I thought those were just conditional arising on account of contact (MN 109.9)?” [Perception] [Feeling] [Volitional formations] [Conditionality] [Contact] // [Pāli]
Ajahn Buddhadasā‘s translation of the Ānāpānasati Sutta (MN 118; Chanting Book translation) translates cittasaṅkhāra as the mental conditioner. [Ajahn Buddhadāsa] [Translation] [Mindfulness of breathing]
Reference: Mindfulness with Breathing by Ajahn Buddhadāsa, p. 72.
Follow-up: “The bodily fabrication doesn’t seem to involve volition, but vitakka and vicāra do.” [Body/form] [Volition] [Directed thought and evaluation] [Aggregates]
Comment: In the Ānāpānasati Sutta, much of the practice is intentionally calming different saṅkhāras. [Tranquility] [Mindfulness of body]
Response by Ajahn Pasanno.
2. “In SN 22.2, Sāriputta equates unwholesome states with lust and attachment to the aggregates. What about ill-will and emnity?” Answered by Ajahn Pasanno, Ajahn Karuṇadhammo and Ajahn Jotipālo. [Unskillful qualities] [Craving] [Clinging] [Aggregates] [Ill-will] [Aversion] // [Craving not to become] [Judgementalism]
3. “In SN 22.2, Bhikkhu Bodhi translates displeasure, but our morning chanting has grief. Are they the same?” [Grief] [Translation]
4. “What does fever mean in SN 22.2?” [Pāli] // [Sensual desire]
5. “Why does Sāriputta recommend teaching the aggregates to people who don’t know about Buddhism (SN 22.22)?” [Teaching Dhamma] [Aggregates] // [Questions] [Culture/India]
6. “Was the word saṅkhāra used before the Buddha?” [Volitional formations] [Pāli] // [Language] [Teaching Dhamma] [Aggregates]
7. “Did the paradigm of the khandhas exist before the Buddha’s time?” [Aggregates] [History/Indian Buddhism]
Sutta: SN 22.59 Anattalakkhaṇa Sutta (Chanting book translation).
2. “Lottery numbers?...Is the problem that the monks have the right numbers so everyone flocks to them?” [Monastic life] [Psychic powers] [Right Livelihood]
3. “Could you talk more about the particular professions that the Buddha laid out as wrong livelihood (AN 5.177)? Why is being in the military not on the list?” [Work] [Military] [Right Livelihood ] // [Unskillful qualities] [Kamma] [Killing] [Intoxicants] [Rebirth]
Story: The widow of a wealthy man divests from Singha Beer. [Commerce/economics]
4. “Is growing grapes right livelihood?” [Intoxicants] [Commerce/economics] [Right Livelihood]
Story: The son of a winemaking family lives on the land but doesn’t participate in wine production. [Family]
5. “Can you speak about the people who sell these things [intoxicants] versus those who make them?” [Intoxicants] [Commerce/economics] [Right Livelihood] // [Kamma] [Volition]
Story: A clerk at an organic food store asks about selling wine. Told by Ajahn Karuṇadhammo.
6. “If the person selling the product enjoys selling it and the person buying it enjoys the product, what is the unpleasant consequence?” [Commerce/economics] [Sensual desire] [Kamma] [Right Livelihood] // [Unskillful qualities] [Intoxicants] [Crime] [Heedlessness]
7. “What about people whose livelihood falls into one of these categories [AN 5.177] but they are convinced that it’s good for the world or that it had to be done?” [Volition] [Right Livelihood] // [Delusion]
8. Comment about the nuances involved in the activities comprising wrong livelihood. [Intoxicants] [Right Livelihood]
Response by Ajahn Pasanno. [Unskillful qualities] [Community]
9. “Is caffeine an intoxicant?” [Intoxicants] [Right Livelihood] // [Medicinal requisites]
10. Comments about meat eating. [Food] [Killing] [Craving] [Vegetarianism] [Right Livelihood]
Response by Ajahn Pasanno. [Volition] [Human]
12. “The Buddha taught the five forms of wrong livelihood [AN 5.177]. This is from the producer side. Is there a similar teaching from the consumer side?” [Commerce/economics ] [Right Livelihood] // [Idealism] [Politics and society] [Buddha/Biography] [Skillful qualities]
13. “What is the view on medical or pharmaceutical professions?” [Health care] [Medicinal requisites] [Right Livelihood]
14. “What about things that have an ostensibly benign purpose, such as pesticides and fertilizers used for raising food, but then in fact have quite harmful effects?” [Food] [Environment] [Right Livelihood] // [Commerce/economics] [Politics and society]
15. “Is there any instruction from the Buddha about how to deal with profit-motivated pharmaceutical research decisions?” [Buddha] [Health care] [Commerce/economics] [Right Livelihood]
16. “Some people want to help but find themselves in situations in which profit dictates the priorities. How can they protect their integrity in such situations?” [Compassion] [Health care] [Commerce/economics] [Right Intention] [Right Livelihood ] // [Education] [Idealism] [Requisites] [Happiness]
Story: Ajahn Karuniko studies engineering, then quits a job in the arms industry to become a monk. [Military] [Monastic life/Motivation]
17. Comment by Ajahn Karuṇadhammo: It’s not easy giving up the things we’re used to in order to follow the path. [Renunciation] [Eightfold Path] [Clinging] [Happiness] [Right Livelihood]
Response by Ajahn Pasanno. [Suffering] [Commerce/economics]
18. “When quitting a job, should you consider the welfare of the next person who will fill it?” [Right Livelihood]
19. Comment by Ajahn Yatiko: Right Livelihood isn’t about judging other people’s livelihood. [Judgementalism] [Right Livelihood]
Response by Ajahn Pasanno. [Eightfold Path] [Pāli] [Cessation of Suffering] [Happiness]
20. Comments about Temple Grandon designing low-anxiety slaughterhouses. [Killing] [Food] [Right Livelihood]
Response by Ajahn Pasanno.
22. Comments about thinking versus feeling out the quality of the heart in decision making. [Directed thought and evaluation] [Mindfulness of mind] [Discernment] [Clear comprehension] [Right Livelihood]
Response by Ajahn Pasanno.
25. “There are many people without access to resources for education or training without many choices. How does this all fit together?” [Poverty ] [Learning] [Politics and society] [Right Livelihood] // [Buddha] [Idealism]
Sutta: DN 27: Agañña Sutta
26. “In DN 31.26, what is investment versus savings?” [Commerce/economics ] [Right Livelihood]
Comments by various participants about the nature of investment. [Unskillful qualities] [Greed] [Work]
Sutta: DN 31.32: Siṅgālasutta Sutta: Five duties of an employer to employees; interpreted in A Constitution for Living by P. A. Payutto, p. 7.
28. “Do you know the qualities the employee is supposed to give the employer?” [Work] [Right Livelihood]
Sutta: DN 31.32: Siṅgālasutta Sutta
1. Comment: As our group spoke, our different perspectives converged on objects of the mind and how we meet them. [Mindfulness of dhammas]
Response by Ajahn Pasanno.
2. Comments about the ways our work affects us. [Work] [Commerce/economics] // [Depression] [Unskillful qualities]
Response by Ajahn Pasanno. [Human] [Appropriate attention]
3. “Everyone in our group is struggling with issues about livelihood. Does anyone here feel their livelihood is in tune?” Answered by Ajahn Yatiko and Ajahn Pasanno. [Work] [Idealism] // [Contentment] [Eightfold Path] [Kamma]
Quote: “Maybe it would be better phrased ‘Right-enough livelihood.’” — Ajahn Karuṇadhammo. [Right Livelihood]
Story: An upright career police officer in Thailand transfers in and out of a corrupt assignment. Told by Ajahn Pasanno. [Community] [Crime] [Corruption] [Family] [Precepts]
Comment by Ajahn Karuṇadhammo: Even monks face moral dilemmas. [Monastic life] [Vinaya]
5. “What is your take on satisfaction, being in tune, and stagnation?” [Contentment ] [Energy] [Ardency ] // [Skillful qualities] [Discernment] [Buddha/Biography] [Spiritual search] [Right Effort]
Sutta: AN 2.5: Effort and non-contentment with wholesome states.
Story: The Thai government made it illegal for monks to teach contentment. [History/Thai Buddhism] [Monastic life] [Teaching Dhamma]
Comment about the simile of the lute. [Middle Path] [Similes]
Sutta: AN 6.55: Soṇa Sutta
6. “Regarding the lute simile (AN 6.55), I notice that even properly tuned instruments gradually creep out of tune. Is finding the balance a lifelong effort?” [Middle Path] [Right Effort] [Similes] [Long-term practice]
Comment about the need to put work into perspective. [Work] [Culture/West]
7. Comment about the Buddha developing skills after enlightenment. [Buddha/Biography] [Liberation] [Learning]
Response by Ajahn Pasanno. [Vinaya] [History/Early Buddhism]
1. “Could you tell us how you became a monk?” [Ordination] [Ajahn Pasanno] [Monastic life/Motivation] // [Culture/Thailand] [Meditation]
Quote: “I stumbled into it.” [Monastic life]
2. Comment: It’s not so easy to let go of people who have been in my life forever to cultivate new friendships. [Relinquishment] [Spiritual friendship]
Response by Ajahn Pasanno. [Judgementalism] [Virtue] [Ajahn Pasanno] [Views]
3. “Why is discernment a better word for wisdom?” [Discernment ] [Translation] // [Pāli] [Etymology]
4. “If my sister has unwholesome friendships, how can I help her redirect these?” [Family] [Spiritual friendship] // [Compassion] [Judgementalism] [Right Intention] [Right Speech] [Admonishment/feedback]
Story: An Abhayagiri monk skillfully conveys concerns to his father. [Abhayagiri]
1. “The Buddha said ‘One is expected to cultivate the path when you meet noble friends.’ How much responsibility do we need to take for this?” [Spiritual friendship] [Association with people of integrity] [Volition]
2. [When talking about the qualities for developing the Eightfold Path, seclusion, cessation, and dispassion.] “Could you distinguish between cessation and dispassion?” [Eightfold Path] [Progress of insight] [Cessation] [Dispassion] // [Pāli] [Etymology]
3. “Could you give the Pāli words for dispassion, cessation, and maturing? Also the word you used with otappa?” [Pāli] [Dispassion] [Cessation] [Release] [Conscience and prudence] // [Seclusion]
1. “What do we do at the monastery? What happens on a daily basis?” [Monastic routine ] [Abhayagiri]
2. Comment: The more we become like monks and nuns, the more we will be helping the climate change situation. [Monastic life] [Environment]
Response by Ajahn Pasanno. [Simplicity] [Contentment] [Generosity] [Human]
3. “Can you give some suggestions on dealing with betrayal in relationships?” [Relationships] [Sexual misconduct] [Trust] // [Spiritual friendship] [Faith] [Virtue] [Generosity] [Discernment] [Judgementalism] [Monastic life]
Sutta: Amaravati Chanting Book, p. 46: The Highest Blessings (Maṅgala Sutta, Snp 2.4)
4. “Can you say more about the practice of awareness of arising and ceasing in relation to discernment and right view?” [Becoming] [Cessation] [Mindfulness] [Discernment] [Right View] // [Impermanence] [Ajahn Chah] [Conditionality] [Self-identity view] [Happiness] [Mindfulness of mind] [Patience]
Reading from an unnamed recent Ajahn Chah book. [Relinquishment] [Practicing in accordance with Dhamma]
Quote: “I don’t teach you guys much. Just be patient.” — Ajahn Chah.
5. “What is the role of emotion in our practice?” [Emotion] [Feeling] // [Faith] [Compassion] [Generosity] [Four Noble Truths] [Relinquishment] [Discernment]
6. Comment: I find that the experience of uncertainty and loss can give rise to compassion. [Impermanence] [Grief] [Compassion]
Response by Ajahn Pasanno. [Right View] [Emotion] [Teaching Dhamma] [Ardency]
7. “Given the situation in Burma with Buddhist monks fomenting violence against Muslims, how do you determine whether to respond to that vocally or publically?” [History/Other Theravāda traditions] [Conflict] [Politics and society] [Monastic life] [Islam] [Right Speech] [Media] // [Military]
8. “I appreciate your emphasis on clarity, stability, and spaciousness. How does concentration relate to these?” [Clear comprehension] [Unification] [Spaciousness] [Concentration ] // [Pāli] [Thai] [Etymology] [Tranquility] [Happiness] [Rapture] [Conditionality]
Suttas: AN 10.3: Virtuous Behavior; AN 6.10 Mahānāma [Virtue]
Quote: “The way my mind worked before was, ‘Boy, when I get my concentration together, I’m going to be happy...’” [Ajahn Pasanno]
Quote: “The happy mind is easily concentrated.” [Hindrances] [Relinquishment] [Knowledge and vision]
9. “For me, the practice starts with concentration to get to a place of well-being. Is there a missing piece here?” [Concentration] [Happiness] // [Cultural context] [Generosity] [Precepts] [Culture/West] [Western psychology] [Meditation]
Quote: “It is helpful to get a picture of the whole path and realize how integrated and mutually nourishing those path factors are.” [Eightfold Path] [Practicing in accordance with Dhamma]
10. “When we say right Eightfold Path, is there any general rule to tell what is right, what is wrong?” [Eightfold Path] [Skillful qualities] [Unskillful qualities] // [Unwholesome Roots]
11. “How is the path like a traffic circle?” [Eightfold Path] // [Conditionality]