“Protecting oneself, one protects others; protecting others, one protects oneself. And how does one, in protecting oneself, protect others? By the repeated and frequent practice of meditation. And how does one, in protecting others, protect oneself? By patience and forbearance, by a non-violent and harmless life, by loving-kindness and compassion. ‘I shall protect myself’, in that way the Attendin…
In Buddhism, what we call ‘mind’ (or ‘citta’) does not refer just to thinking and the brain. The mind has a much broader dimension. It includes thinking, but it also includes our perceptions, feelings, stories and memories. For example, when I perceive something, I already have an imprint in me, a memory that can help me recognize: ‘this is this; that is that.’ As we become more conscious of the w…
In the classical Buddhist teachings, there are four gradations or stages of enlightenment that are described over and over again. The first level is called ‘stream-entry’. This represents an irreversible breakthrough into a quality of psychological integration or self-actualization or ‘emotional intelligence’ that will necessarily result, eventually, in the ‘unshakeable well-being’ of full enlight…
If we are focused in samādhi with continuous mindfulness, then sometimes the state known as pīti will arise. Pīti is characterised by physical sensations of coolness or of a rapturous energy thrilling throughout the body – like waves breaking on the shore – which can cause the body to sway and the hair to stand on end. These sensations are accompanied by mental perceptions of physical expansive…
Every winter at our monasteries two or three months are set aside as quiet retreat time – a time to focus more intensively on our inner work. The encouragement given during this time is towards cultivating a stiller, quieter space within the heart. For it is only through attention to this that we are able to observe all our skilful and less skilful habits, and to train the mind – making it into a…
The painful flaw of self-view is that it makes how I feel, and what passes through awareness, into who I am. So, as what comes up in awareness is often a mix of unresolved memories and impressions, this habit of identification gives rise to a hurt or flawed self who keeps rehashing old grudges and disappointments and regrets in an attempt to clear them. This self fixates on the details of ‘she sai…
The agenda of ‘self’ and the agenda of enlightenment are very different. As we develop our meditation and interest in the Dhamma, we keep bumping into the resistances of self. It would be nice to be enlightened and free, and as meditators and dhamma practitioners we put a lot of energy into this. But at the same time we can feel bewildered because there is also a lot of resistance, a lot of forget…
What we’re doing as we’re sitting here meditating is learning how to develop the skills for maximizing skillful kinds of pleasure, skillful ways of approaching the pleasure. There are even skillful forms of distress. The Buddha talks about household distress and renunciation distress. Household distress is when you’re not getting the physical feelings you want: You don’t see the sights you’d like…
Although the number of Dhammayut monks was relatively small (it has never exceeded a tenth of the Sangha as a whole), the lineage’s close links to the royal family ensured that within a short time it possessed formidable prestige, influence and resources. King Chulalongkorn, King Mongkut’s son and successor, appointed Dhammayut monks to the top administrative positions in the monkhood throughout t…
Fragmentation of the Sangha into a number of different orders has been a notable feature of Sri Lankan and Burmese Buddhism. In Thailand, however, the creation of new orders has been extremely rare. This anomaly is explained to a large extent by the fact that it is only in Thailand that the Sangha has enjoyed strong and uninterrupted royal support throughout its existence and has been spared the s…
