…the wise use of the four requisites refers to using material things and consumer products skilfully. When eating food, wearing clothing, etc. one understands the purpose of such actions and recognizes the true advantages of these things. Even while using a computer, we should consider and examine the true benefits provided by such technology. If we are established in the practice of wise consumpt…

It looks like it’s going to be hot again today. Most of us are uncomfortable when it’s hot like this. So what we need to do, as Dhamma practitioners, is learn how to adapt. We learn to dwell with mindfulness and equanimity whether things are to our liking or not. The tendency is to wait for conditions we like and when they arise, only then do we say to ourselves, “Okay, now I can practice.” It’s a…

Having the Path as a guide is something to make full use of. Do I practise Right View? Do I practise Right Thought? Do I practise Right Speech? Right Action? Right Livelihood? Do I practise Right Effort? Right Mindfulness? Right Collectedness of mind? This process of systematic enquiry is something that the Buddha encouraged. Do I hold views that are depressing, that don’t lift me up, that make li…

The Buddha’s teaching on karma is one of the ways in which the Dhamma offers external protection: It emphasizes the importance of your present actions—providing for the possibility of “should be done” and “shouldn’t be done”—at the same time offering clear guidelines for figuring out, in any situation, where the shoulds and shouldn’ts lie. This is one of the ways in which the Buddha’s Dhamma offer…

If you get the mind to grow still in equanimity without focusing on gaining insight, it’s simply a temporary state of concentration. So you have to focus on gaining clear insight either into inconstancy, into stress, or into not-selfness. That’s when you’ll be able to uproot your attachments. If the mind gets into a state of oblivious equanimity, it’s still carrying fuel inside it. Then as soon as…

Thinking back on my time with Ajahn Chah, the vast majority of the teachings would end up being around very simple themes: eat little, sleep little, speak little, practice a lot. That was enough. That certainly kept us busy, just trying to figure out how to deal with those basic pulls in the mind to desire—some kind of stimulation or excitement, anything in the mind—or the tendencies to aversion.…

In recent years there’s been a modern Western interpretation of dependent co-arising that’s derived from an explanation of the interdependence in the world, with the people in it being interconnected in a vast web of cause-and-effect relation-ships and experience—“It’s all connected,” as people like to say. There’s a belief that there’s no type of action or activity in the world that doesn’t have…

Like many seasoned meditators before him, Luang Por saw physical pain as an acid test of his ability to sustain clarity of mind in the most challenging of situations. A meditation practice that could not withstand physical discomfort was seriously flawed; one that could transcend it, immensely powerful. Although it is true that the Buddha emphasized the value of good physical health and roundly cr…

As we continue the practice, there are always more challenges however; there is always more to learn. It seems to me that practice results in a gradual breaking down of the various views we accumulate. Once something works for us in our practice, we often end up creating some kind of view about it. It’s another attempt of the deluded mind to establish some kind of security or foothold. Sooner or l…

Why do we get so wrapped up in the five khandhas – in our thoughts, emotions, passions, relationships, bodies and all the rest of it? When we seek to maximize pleasant experiences and minimize unpleasant experiences we become enmeshed in our desires. And our desires are focused on the khandhas. This is the magnetic attraction that conditions attachment. If we refer to the Four Noble Truths, then i…