To Be Mindful

- Continued from Page 2: Afraid of Death

Venerable Ara¤¤ako: How can I overcome doubts about my own ability?

Tahn Ajahn Wanchai: The Buddha was originally just like us. Tahn Ajahn Chah used to be just like us—with a head full of kilesa. No one's any different. All of the Buddhas gradually worked at it, struggling bit by bit. They steadily developed good and beautiful qualities, steadily developed effort. They didn't stop. They kept at it, over and over and over. The more they did the greater their abilities became. There's nothing to doubt here. But kilesas lead us into doubt until they've got us, right?

The Buddha used to be just like we are now, with a heart teeming with kilesa. He made good through putting forth effort. He fought on with the weapon of effort. The truth is He was no different from us. Having kilesas just like us, the Buddha battled on, step by step, any way he could. We are the same. Right now we've got kilesas full to the brim just like He once had, so we have to battle on just like He did. If we can emulate the Buddha's struggle, our kilesas will cease just like His did. No being is any different. Every heart is essentially the same: overwhelmed and obscured by kilesa.

The people who are different are the Buddha and His Noble disciples. Having seen the danger, they steadily fought on. Fearing dukkha, fearing death and rebirth, they kept struggling on—they had to—until eventually they put an end to birth and death, and all the suffering ceased. Everyone has the same potential, but it takes longer for some people than others. Everyone has the ability.

Even when the Buddha was born as an animal in his previous lives, He still put forth effort. The different types of effort all have the ability to quell dukkha. Whoever you are, this is how it has to be done. Do you see? The greats of the past were no different than you are, so what's there to doubt about?
At present it may seem that your level of ability is pretty minute, but if you don't do something about it, it will never increase. If you don't actually have much ability, then you have to create and develop it. Even those people with considerable ability-- but not yet enough to know and realize the Dhamma—still have to keep improving and expanding that ability. However you look at it, the path is there, but you have to make sure you walk it. The alternative is to be forever sunk in this mass of dukkha, continually fearing death, fearing hunger and fearing discomfort with no end in sight.

There's only one path. Whether your ability is great or small you just have to keep fighting forwards until you've gone beyond. You can go beyond dukkha. Understand?

Venerable Pa¤¤ànando: Why is everything done so quickly here?

Tahn Ajahn Wanchai: Some things we don't do quickly. The things which should be done quickly we do quickly. (laughs) The things which should be done slowly we do slowly. So you see, it's not everything. If some things are done too slowly it just wastes our time. If some things are done too quickly we lose our mindfulness, and our wisdom suffers. It all depends on what's appropriate: fast when it's appropriate and slow when it's appropriate. It's not that we have to do everything quickly. Some things should be done slowly, so we have to do them slowly. Some things should be done quickly, so we have to do them quickly. When something which should be done quickly is done slowly, it's nothing but a waste of valuable time. When things should be done slowly are rushed, the results are no good. There are good reasons why some things are done slowly and good reasons why some things are done quickly. It's not that one does everything quickly. Is that clear?

Venerable Pa¤¤ànando: Um, not really. (laughter)

Ajahn Chandako: What are the criteria why some things—almsround, the chores—are done more quickly than others are?

Tahn Ajahn Wanchai: (laughing) So we get them finished quickly! It saves time. For most people when living in a large group, if things are done slowly it just eats up precious time—a half an hour here, an hour there. If someone is living alone, whether he does things slowly or quickly he won't be out of sync with the communal kor wat. But when living in a large group one should do things quick and snappy. Passing out the food for example...if each person was picking and choosing, a bit here and a bit there, it'd take ages, for heaven's sake. But it's only some things that I have us do quickly, not everything, got it? The things which should be done slow are slow. (laughter fades to soft chuckle)

Samanera Gunavuddho: I wonder if the Ajahn could speak on Right Effort. When is it appropriate to strive and push and when is it appropriate not to push?

Tahn Ajahn Wanchai: Never slacken. We should be putting forth effort continuously until we realize the Dhamma. It's as if our house were on fire. One who sees the danger in sa뷂sàra, who sees the danger—fearing death, fearing birth and all that goes with it, it's like their house is burning down. What are we supposed to do, be lax? We've got to hurry to put the fire out as quickly as possible. So there's no best kind of Right Effort, Sammà Vàyàmo, but the effort has to be relentless, around the clock--the only exception being when we're asleep—until we realize Enlightenment. This is the effort that's 'Right', that's correct and most appropriate. Those times when the effort is intense and when it's gentle will vary. It depends. But the effort has to be unremitting.


Our house is on fire. What are we going to do? Take a rest and a nap? Hang out and chat? Wrong. Someone who sees the danger in birth and death, who sees the danger in all the diverse and sundry issues...having ordained, what are they going to do? Will they be a monastic who just hangs out in robes? Can they afford to be weak and feeble in their effort? No way. Our house is on fire. We have to do everything in our power to douse the flames. If the fire's not out, we have to do whatever we can to salvage as many of the valuable possessions as possible. Someone whose house is on fire can't afford to be blase and do nothing. They can't do anything other than extinguishing the fire or salvaging possessions.
One who sees the danger in birth and death has to put forth effort continuously. There has to be a theme or object of meditation that constantly guides our mind and kor wat that constantly guides our body and behavior.

Samanera ¥ànasàro: How do we create a sense of urgency in practice so that we accelerate our efforts and don't waste time?

Tahn Ajahn Wanchai: Firmly establish mindfulness. That's why we practise kor wat and àcariya vatta. They train us to be mindful. When attending on or offering something to a Krooba Ajahn, one has to have keen awareness.

All of the kor wat rules train our mindfulness. Even while eating we contemplate the nature of food in order to develop mindfulness. Following all the different kinds of kor wat that the Buddha and the Krooba Ajahns have taught us are, without exception, conducive to mindfulness. If we're determined to keep the kor wat flawlessly, mindfulness will improve. The increasingly sharp mindfulness will make it easier to meditate. When, for example, we take up the mantra 'Buddho, Buddho', the mindfulness that's been developed will facilitate bhavanà. So kor wat in all its detail is essential. Generating mindfulness requires taking the kor wat seriously. When mindfulness increases in strength, entering a state of samàdhi becomes easier and easier, and whatever is contemplated is seen clearly and thoroughly.

Ajahn Chandako: May I please ask one final question, Kroojan? What was it that you were pointing out to us the other morning in the dining hall? [That morning after the food had been passed out while sitting in silence before beginning to eat, I suddenly heard Tahn Ajahn Wanchai call out from the other end of the hall, "Tahn James! Tell your novice to (...something, something. I couldn't hear..) his bowl. "]

Tahn Ajahn Wanchai: This novice (¥ànasàro) was looking all over the place. If you just glance up momentarily, no problem. But he wasn't looking in his bowl at all. He didn't contemplate his food at all. He was staring outside the whole time.
Here, you see, this is kor wat. There was no mindfulness there. Mindfulness has to know right here. The Buddha taught to contemplate our food. Mindfulness then gains strength. The rice was here, but his eyes were straying way over there. It shows that his mindfulness was straying way over there. It wasn't focused here (pointing into an imaginary bowl in front of him). It wasn't focused here (pointing to his heart). This is the benefit of kor wat. Abandoning the kor wat like this shows that mindfulness has been lost.
(We took leave of Tahn Ajahn and bowed)

Tahn Ajahn Wanchai: You're sure no one wants to go stay with Tahn Brad? He only gets a tiny bit of food on almsround, but it's enough.

You don't have to make things complicated. The Dhamma of the Krooba Ajahns is utterly reliable. Tahn Ajahn Chah's Dhamma is excellent through and through. Keep it simple. Discussing practice informally like this is sufficient. Take Tahn Ajahn Chah and Luang Dta (Mahà Boowa) as your anchors.

Questions and Answers
With Monks From Wat Pah Nanachat

• page 1 Warrior Heart
• page 2 Afraid of death
• page 3 To be Mindful

...Read more!

Afraid of Death

- Continued from Page 1: Warrior Heart

Ajahn Chandako: How then do we overcome fear, Ajahn, especially...

Tahn Ajahn Wanchai: Wait, wait. What's the most important obstacle for kammatthàna monks in the present age?

Ajahn Chandako: Oneself.

Tahn Ajahn Wanchai: Errr. I was afraid you'd forget. (laughs) What were you asking?

Ajahn Chandako: How do we overcome fear, especially the fear of death?

Tahn Ajahn Wanchai: Firstly, panna. Panna first and foremost. We see: absolutely everyone dies. We look at ourselves, at our own body: we will die as well. This is extremely fertile ground for paคคa to contemplate. I'll answer briefly, but the fruits it yields are limitless. Panna will penetrate this issue of death through and through, and then we'll have no fear of dying.

Secondly, being a person of courage—courageous in the face of hardship—like our Krooba Ajahns. In the old days when they set out walking on tudong they weren't concerned one bit whether there would be food to eat or medicine available if they got sick. They couldn't care less. They surrendered themselves to the truth. If this body lives it lives. It follows the laws of nature and is subject to one's kamma. If you gotta die you gotta die. Nothing can help you at that point. Constantly bringing this to mind, the fear of death gradually diminishes. Regularly facing this predicament and contemplating it, the fear of death gradually diminishes until the key moment: when you're gravely ill, on your deathbed. You then rely on wisdom, mara๕asati, taking death as the focus of your meditation. Sometimes the fear of dying completely vanishes.

Occasionally people of great innate capabilities such as Por Mae Krujahn (Luang Pu Mahà Boowa) would sit in meditation all night, fully prepared to die in the process. Fully reconciled with death, he realized enlightenment. If one doesn't fully abandon to the idea of death, one doesn't realize enlightenment. Fear of death is a huge obstacle. In the beginning you have to be brave. Paคคà then offers the best understanding: fear of death only leads to suffering. It doesn't help us at all. Fearing death has never prevented anyone from dying. It can't. The ones who are afraid to die have to die. The ones who aren't afraid to die have to die. What's the point of being afraid?

If fear is coming up, walk deep in the forest searching for a tiger... until the fear subsides. When you're experiencing fear of death, sit in meditation a long, long time. Sit until the pain is so bad it feels like you are going to die...until the fear subsides. There. That's how you conquer fear, conquer the fear of death. You have to genuinely battle. If you're still afraid of death it's impossible to go beyond dukkha.

The undeniable truth of death coupled with a cowardly heart is nothing but self-deception. Death does not faze me one bit. My heart stands unmoved. Because death and the heart are totally different things. The body and the citta are separate things. If you can develop samadhi, this is the most secure foundation. While in samadhi the body and the citta separate, and then you'll know that although the body dies the citta has never died. It's necessary that paคคà, the inquiring mind, understands in this way—understands that it's imperative to generate samàdhi. Then you'll know that death is meaningless, that it's not dangerous for anyone. Whoever fears it just creates suffering for themselves. Fear then gradually fades.

In the present age when we are our own biggest obstacles, we don't have the courage to sit in meditation for long periods of time like the old masters, don't have the guts to occasionally do long fasts. When we're sick or in pain we lack the courage to patiently endure with a valiant heart. Instead we go running for a doctor looking for medicine. In the old days the Krooba Ajahns patiently bared with it. When sick or in pain they would first persevere and contemplate it. They used the sickness to their own advantage. If there were medicine available, then they would take it, and if there was a doctor to treat them, fine. But if there wasn't, it didn't matter to them. But we don't dare to do it the way they did. There's only fear: afraid to get sick, afraid of discomfort, and afraid of death. These fears give rise to suffering, nothing but suffering. They don't give rise to any happiness whatsoever.

In the beginning, the way to overcome the fear of death is to challenge it, bit by bit, sometimes fasting, sometimes going without sleep. Experience some dukkha. Once you start to experience some dukkha what's your heart like then? Does it tremble? Does it cower in the face of suffering? Gradually relax the fears. They'll fade and dissolve

If you are truly 'geng'', sincerely have what it takes, then bhavanà 'til dawn, sit in meditation or walk jongrom all night long—until it hurts so much you think you're actually going to die. The citta however, can't be harmed. Remaining still and equanimous the entire time, the citta knows it won't die. It's only the body that dies, only the kilesas that die. Since beginningless time the citta has never died. Once this is seen, fear vanishes entirely. If you haven't yet reached this point, fear merely gradually tapers off.

To the degree that you're rigorous with the kor wat practice and tenacious in your bhavanà, fear will gradually diminish to that extent. It fades step by step until you reach a certain point where sใla, samàdhi and pannà have sufficient strength, and fear then ceases for good. However at this stage of the game, you have to whittle away at it bit by bit. Fear of hardship, fear of unhappiness, fear of pain—wrestle with these for the time being. Once you've contended with these, then you can wrestle with the fear of death.

Samanera Khemavaro: For the beginning meditator, should we go for the peaceful states or be peaceful with whatever state we're in?

Tahn Ajahn Wanchai: In the beginning go at it from any angle. The Buddha's teaching is excellent through and through, but don't stray outside of His teachings. When you know you're suffering and you want to be free of that suffering, however you want to meditate is fine. If you want to be peaceful then meditate on a mantra. If you want to contemplate, then get down to the investigative work. For the beginner there's nothing wrong with this at all.

It's just like eating. You can eat your rice first or pick up your piece of chicken first. Either way you end up full. You can eat your curry first or your sweets first—neither way is strange. It all conduces to a full belly. The important point is this: however you practise do it with resolute sincerity. If at some particular point it isn't working to calm the mind, then you have to investigate. If at some other point it's not the right time to investigate, then you have to develop peace of mind. It's all five-star food. The Buddha's Dhamma-discourses are all like the highest quality food. Whatever you eat it's good for your health.

You don't have to discriminate: "This is rice. This must be eaten first. That's meat and has to be eaten afterwards." Whatever you reach down and pick up, eat it straightaway. If you pick up some rice, eat rice. If you pick up a sweet, eat the sweet. You just keep going until you're full. Bhavanà is the same. This is why it's important to know one's temperament. If we enjoy thinking too much, we've got to develop serenity first. If we're someone who's simply silent, then turn to reflective thought. OK?

Questions and Answers
With Monks From Wat Pah Nanachat

• page 1 Warrior Heart
• page 2 Afraid of death
• page 3 To be Mindful

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Warrior Heart

Page 1 of 3 -

Ajahn Chandako: May we please ask a few questions, Tahn Ajahn?

Tahn Ajahn Wanchai: [gestures affirmatively] But Ajahn Chah is already top-notch.

Ajahn Chandako: Venerable Ajahn, how should one develop and train one's temperament and personality in order to see and realize the Dhamma?

Tahn Ajahn Wanchai: Every person, every heart—kilesa has been their master since time immemorial. Whatever kilesa has led us to do has become our personality. Some people like to eat a lot, sleep a lot or have a lot of material possessions. Some people don't like having to deal with others. Kilesa causes these traits to form. Once we've decided to modify these habitual tendencies, applying the Buddha's Dhamma, we take the Dhamma which is their opposite, their enemy.

For example, someone who likes to sleep a lot has to practice going without sleep. Someone who likes to eat a lot has to take on the ascetic practices (dhutangavatta): putting all your food in your bowl, with absolutely nothing left outside of it, and then eating just the right amount. People who are gregarious and chatty have to go and live alone, not allowing themselves to get involved with other people. One keeps working on these tendencies. People who are coarse, people who are sloppy, people who never put their heart into anything they do, have to train themselves with those things which counter their innate character traits.

You have to be discriminating in choosing the Dhamma teachings which are appropriate. Study and get to know your own temperament. Make sure you really do it. Once you know if you are a greedy type—for instance, greedy for food or you love to sleep--then make sure you take up the teachings of the Buddha which are the kilesas' opposites in order to counteract them. Once we manage to oppose them, we then find out that we have some strength to contend with these kilesas. Stand up to them. For example, I told Tahn Brad, "Don't have any coffee. Just try it out for a while. Resist this one." Stand up to your deeply ingrained habits of personality. Stand up to them until the mind and heart are balanced and centered, until the mind and heart do not waver. Whether you then get any coffee to drink or not, the mind and heart are equanimous, still and unmoved. That is, equanimous after being tested. Until we've tested ourselves it's still not a sure thing. There's also the equanimity of kilesa. The equanimity that we're looking for arises from having tested, struggled with and seen for ourselves.

Ajahn Chandako What is the purpose and benefit of monastic etiquette (kor wat) and serving one's teacher (เcariya vatta), specifically the way the Krooba Ajahns of our tradition use them?

Tahn Ajahn Wanchai: The Buddha himself taught it all: the fourteen kiccavattas, how the Ajahn relates to his disciples—this is the Ajahn's particular kor wat—and how the disciples relate to their Ajahn—this is the kor wat specifically for them. There's kor wat for the senior monks concerning how to behave towards those more junior to them and kor wat for the junior monks concerning how to behave towards those more senior.

Kor wat includes everybody. It doesn't just refer to the responsibilities of those newly ordained towards their mentor. The Ajahn has his kor wat practices as well. He has to look after all aspects of his disciples' well-being, from the food they eat and the requisites they use, to words of guidance and teaching. He's there to benefit his disciples, so they don't have to struggle to find food, shelter and requisites, in order that they will have the time to put forth unremitting effort.

The disciples repay their Ajahn by carrying out the various kor wat duties. While repaying their debt of gratitude to him they also get to know his personal characteristics. They study the traditional ways of the Buddha and of the old generation of Krooba Ajahns in order that those traditions won't decline. They see the appropriate way for disciples to relate to their mentor and how the mentor relates to his disciples. Each person has their appropriate kor wat.

The benefits of this are that the disciples have abundant free time for practising. They inherit the knowledge imparted by the Krooba Ajahns. They make the lives of these old masters a bit easier; and as those disciples become more senior they will be thoroughly acquainted with the Vinaya of this sasana and the monastic etiquette so that they in turn may pass it on to others in the future. A further benefit is that once you've taken care of a Krooba Ajahn, when you yourself become senior other people will return the favor to you. Or whether you become a layperson or wherever you happen to be reborn, having offered services to a Krooba Ajahn, there will be people waiting to lend you a helping hand. Having fetched water, offered this and that, people will look after you in a similar way.

The greatest benefit is this: one gets the opportunity to study intimately the ways and habits of the Krooba Ajahns, gets to know what kind of temperaments they have that they were able to do battle with the kilesas and emerge as our Krooba Ajahns. This is the most important point, the best and highest benefit. The lesser benefit is that there will be people to attend on and look after us in the future. Wherever we're reborn and whatever we do, we won't go without or be poor. There will always be people to help us.

Kor Wat defines how we practise towards each other: between teacher and student, seniors and juniors, general communal etiquette, behavior in the dinning hall, at the hot drink, while using the toilet, etc. There are lots, and it's all beneficial. You have to use your pa¤¤à to thoroughly contemplate these duties, so you know that without exceptions they are all of benefit.

They have the ability to subdue our kilesas—subdue laziness, for one thing. They subdue conceited opinions and arrogance. Maybe our teacher didn't have much schooling, didn't graduate with any degrees, only completing a few years in grade school. But his knowledge of Dhamma is vast. Those of us who are highly educated however, might be very arrogant and proud of ourselves that we have a degree and have studied a wide range of subjects. We do this kor wat for subduing conceit as well. This self-inflation can't be allowed to manifest or else we'll never see our heart's true nature. Conceit is one form of kilesa. If we are proud of ourselves for being well educated, well off or upper class, we will never be able to dissolve this conceit and flush it out of our heart. This is another important point.

Ajahn Chandako: Venerable Ajahn, what are the biggest obstacles for meditation (kammatthเna) monks in the present age?

Tahn Ajahn Wanchai: Oneself. The kammatthเna monk himself. Other things don't obstruct. If the kammatthเna monk goes astray, everything else gets totally spoiled. In any age the most important factor is oneself. There's no greater obstacle than one's own heart, the kilesas in one's own heart. That says it all, don't you think?
Just that. Don't go thinking that other things are obstacles. Just ourselves. It doesn't matter how abundant food may be, if we're under control we won't get lost in it. Even if we have too many tools and an excess of equipment, if we don't get lost in it it's not detrimental. But if we start to get lost in it—even a little bit—then even if we're eating little and living simply we sabotage ourselves. The obstacle for a kammatthàna monk is the kammatthàna monk himself, the kilesas in the heart of the kammatthàna monk. This is the most important one.
The next most important obstacle is not having a Krooba Ajahn to guide us. If we get stuck at some point, it can be next to impossible to solve it by ourselves. Still, this is of secondary importance. We are our own biggest obstacle. Luang Pu Mun and Luang Pu Sao didn't have a Krooba Ajahn at all. They read the scriptures and practised accordingly. They were still able to attain enlightenment because they were careful with themselves.
One's primary enemy is oneself. This is the most onerous, the most cruel. Next to that is being without a Krooba Ajahn and a good monastic community, but this is secondary. Not being diligent in putting forth effort in meditation, not having a heart that's firmly resolved, this is the obstacle. If we are lazy in even just one area, there's no chance of ever seeing Dhamma. If we're feeble and frail rather than strong and steadfast in our Dhamma practice, we won't see our own heart. This is the abbreviated answer.

Warrior Heart
Tahn Ajahn Wanchai Wijito
Sangha Forest Monastery, Serng Kerng Mountain
Questions and Answers
With Monks From Wat Pah Nanachat
10 January, 2000

• page 1 Warrior Heart
• page 2 Afraid of death
• page 3 To be Mindful

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Dhamma Mind - Red Cliff Mountain

1.
I encourage you to thoroughly develop serenity and peace of mind. Don't let the mind be blocked by the perception of beauty. Contemplate: your body is something utterly unattractive. Beauty is a false illusion. The face is the dirtiest of all: two eyes, two nostrils, two ears, eye crust, snot and ear wax. In the morning you hurry to wash your face to get all that crud off. If a hair falls into your food, it's disgusting. If you contemplate like this repeatedly, this will be enough for acceptance to arise. Por Mae Krujahn (Luang Pu Mahเ Boowa) says to investigate until you reach the fundamental level of the citta. If you do this...it's amazing! The masters of our tradition (Krooba Ajahns) recommend that we investigate in this way. The Krooba Ajahns themselves did it in this way--not by just eating and sleeping, socializing and chatting away like chattering sparrows. After the chores, unless there's a necessary reason, quickly return to continue developing meditation (bhavanเ). Once the fundamental level of the citta is reached, the heart will be bright.

At this time in the monastery there are no work projects. Your only work is to do bhavanเ. But around here there's only kilesa. The monks are no different than the laypeople: not proficient in either samเdhi or paคคเ. Once you've seen the Dhamma, the heart will accept it. Holding onto your deluded views and opinions (ditthi-mเna) is a big obstacle. It blocks magga, phala and Nibbเna. We can't admit it when we've done something badly or when we're at fault, giving excuses just like someone who's been thrown into jail. A heart with kilesa is like this.
Accelerate your efforts in practice. Take this advice to heart and contemplate the meaning of what I've said.



2.

Monks here aren't firmly determined. They're unreliable. This is the reason why the Dhamma doesn't arise. The Buddha taught to push yourself to the limit. Train yourself. Frustrate your defilements. Look at your own mind. What arises? Contemplating like this leads to wisdom. If you take up a theme of contemplation, make sure the mind is calm beforehand. If the mind isn't calm, don't contemplate. You can't effectively do it without being peaceful.

Peace of mind conquers everything in the world. Without serenity, there's no victory. If you don't practise, you're just playing with your shadow. Wherever you go you just fool and trick yourself. If you don't understand the strategy of the shadow, you can't grab it. You have to remedy your problems like this. Once you understand the process, you solve one problem after another—like a child who's bored with one toy seeks a new one. This is what it's like. If the knowing keeps pace with whatever you're presented with, then letting go will take place.

It's the same with body investigation. The Buddha used the four foundations of mindfulness as his battlefield. Contemplate them in this body. In actual fact, all together they are one. But you can separate them as well, contemplating whichever one you find useful. Choose the weapon that fits. All I ask is that you do it with sincerity and determination. In one night you can fully succeed. Sit until dawn. You'll become firmly established in Dhamma. But when you guys go to put forth effort there's only sleeping and sleeping. If you say you want to know, then make an effort until dawn. Dhamma will arise naturally. Once you see this you won't ever again be interested in distractions. I'm not joking around.

The ones who are going to preserve the sเsana, who will truly prosper in the Dhamma—their speech is in line with truth. But someone who's a comedian, who's a boisterous talker, is not someone who's living the Dhamma. You guys joke and play, then you fight, bickering: "I'm better than you." Remember you are all beggars, poor mendicants. Put forth effort! These days there isn't anyone going off to practice in solitude like the Krooba Ajahns of the past. If you don't face the dangers, your fear remains unchanged. In the old days the jungle and the dangerous animals helped to challenge us, so the mind would not wander away from the body. In such situations bhavanเ is better, the mind unifies quickly. If you're afraid, go seek out a tiger. Without getting past the fear of death Dhamma cannot arise.

Confront yourself. One mind wants to see the Dhamma; one mind wants to run away. If there's no fear in your heart, then it's not necessary to seek out and chase a tiger. Tan Ajahn Juan, while staying at Moon Cave, was sick with fever when he heard a tiger roar nearby. He was too weak to walk, so he crawled after the tiger, following the sound. In all of you staying here however, there is only the fear of death, without having transcended death. It's just a question of whether death comes sooner or later. What is more real than death? Even if no one kills us we still die.
Whatever you choose to investigate do it until it reaches the fundamental level of the citta, until it breaks through, cleanly through--like hitting a spike with a hammer to punch a hole. If you're not determined enough, the spike doesn't go all the way through. If you don't truly investigate, seriously and earnestly, you'll just come back again, same as before, as if you hadn't practised at all, with no deep disenchantment.



3.
Each day reflect: "Is the bhavanเ peaceful or not?…due to what causes?" Each day may be different. Do this for each posture. The Krooba Ajahns can only describe the path. The work is up to you.
Luang Pu Kao put forth effort until he fainted...Luang Pu Mun the same. No need to be interested in a big group of monks for practising. Two or three is enough. At the time of Luang Pu Mun, monks used to seek out remote and secluded places with one other monk and a novice, then return to the monastery for the uposatha. But these days you're all just hanging out, playing around. Even when you return to your kutis your heads are still full of thoughts about the conversations you've had. The food is too good these days. In the old days it often happened that there was very little food or simply plain rice. This was good for bhavanเ. It was a cause for less pain (dukkha vedanเ) to arise while sitting. The body was light, not sleepy.


4.

Learn the ork pansa pavเranเ chanting until you know it by heart. Determination in practice reveals itself in these ways. Otherwise we just display our foolishness in front of the Sangha.

For one who is going to carry on the sเsana, there's no playing around. Here however, while doing the chores and at the afternoon drink, there's only loud talking, "Oke ake oke ake. "If you behave in this way, your bhavanเ will never progress. There'll be no peace of mind. If you want to play around, you can go live in a city monastery where there's no shortage of entertainment. If your desire is for loud noise and boisterous behavior, why do you come here? You cause the practice of the Krooba Ajahns to degenerate. Take a look at yourselves to see if what I'm saying is true or not. The noise reaches me at my kuti, and you wish to realize Nibbเna? You're not looking after your own hearts. It's the heart that attains to Nibbเna. If Nibbเna doesn't arise here, it won’t arise anywhere. The heart is that which knows, that which receives sense impressions. The reality of the body is that it dies and returns to the four elements: merely bones remaining. Sincere determination is the most important thing.

You walk jongrom and where does your mind go? It's like a water buffalo wandering around following the scent of a female in heat. Observe and consider: "Is thinking like this beneficial or not?" If it's not beneficial, don't let it spill out into speech--that is, if you wish to become established in Dhamma. Once firmly established in the Dhamma it's as if we're rich with assets. It's like water is flowing down to us, filling our pool. So take this practice seriously.

Luang Pu Lee

Red Cliff Mountain
Pu Pa Daeng—Udon Thani
Four Dhamma talks from the pansa of 1995.

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Mind Practice

Now, let’s look at true Buddhists. We are closed to salt, but don’t eat it, instead, we eat mineral. There are many of us. The problem is that we don’t know if it’s good or bad. But if we have salt but don’t eat it, in stead, we eat mineral, we should be blamed more than be forgiven. We are now on a land , which is filled with this kind of knowledge (Buddhism), institutions offer courses in Buddhism. If we still don’t benefit from them, it’s worse than being closer to salt, but eat mineral. It’s neither. It’s very shameful. We don’t even have a chance to taste the mineral, let alone the salt, because we don’t pay attention. People still ask if there is insight meditation practice here? Or ask if we practice it? This means the person didn’t even taste the mineral, because he didn’t know if it’s salt or mineral. Insight (Vipassana) is the practice that everyone needs to do.?

In every household, at every level, one should train the mind higher and better. So, everyone needs to practice it. If we don’t know, then, we don’t do it. Sometimes we do it because other people do, it’s not a real practice. Following others is something we need to be aware of; it may not meet the purpose.

When someone asked me if there was insight (Vipassana) practiced here? I didn’t know how to answer him, because I didn’t know what he meant. For us, it means, everyone needs to practice insight (Vipassana), having enough concentration (samadhi) and comprehension (Sampajanna). Seeing clearly what we take in, which might be poison, wrongful, or mistaken.

Thus, we need to know that it is necessary for everyone to have and to practice insight (Vipassana). No matter in the home, temple, forest, children, adult, woman or man, the nature requires ones to have insight (Vipassana), that is, to see clearly as to the truth of what is what. “What is what?” is insight. Just know this clearly, “What is what?” in everything. This is a correct and complete insight.

It is not just sitting and focusing on the breath right here or somewhere else. It is the knowing, understanding of everything around us days and nights, of what is what, and when it is involved. What will be the consequences, will it bite us? This is insight (Vipassana). Not being ignorant, deluded, in doing things that we shouldn’t do, this is insight. If we do the wrong thing, it bites. This is the insight we need to know.

If it is insight, no one makes mistakes, or is arrogant. Wherever there is arrogance, there is no insight. Observing it from behavior, speech, and carelessness. Therefore, insight is the practice that everyone ought to do.

If you ask, why do we need to cultivate the mind? It is because, if we don’t cultivate it, we won’t be mindful, humble, or do right things. We would make more mistakes, as most people do. True Buddhists need to practice insight, at all ages, all careers. One must have mindfulness and comprehension, practice to the best, gain best results, with the least investment in monetary things. What this is translated into is that, insight practice is for everyone.

In summary, is it complicated to practice mind development and gain the fruit? Mind development is practiced to gain the most benefit to the meaning of the term ‘mind’. ‘Mind development’, ‘cultivating the mind’ ‘mind concentration’ or ‘concentration-insight’, what ever we might call it: it is the way to cultivate the mind, direct it to gain the maximum benefits. Does one know the meaning of ‘mind’, and how much does one know? It may be a pity. Some have the mind, but don’t know. Some don’t know if they have the mind or not, or don’t know what the mind is. People at this level don’t know how to cultivate the mind, don’t even know if they have the mind.

The mind is something that is difficult to know and understand. No one knows everything about it. We don’t need to know everything about it, just know what’s necessary. The Buddha himself didn’t say that he knew everything about the mind. Where? He just stated that he knew everything about the mind of how and how much he could benefit from it. The real mind we don’t really need to pay attention to. Just to develop it to the best that it can be.

According to the dictionary, ‘mind’, means to think, to build, and to beautify. If you didn’t know, do learn it now. To think as we usually do, to build problems like termites do to the woods. Actions, behaviors, are the actions of the mind--to build. It has beauty, it’s beautified whether we use it correctly or not, but the true nature of the mind is beautiful and profound.

Thus, we would need to make the most of it in thinking, building of what is useful, the most beautiful as it can be. Only the mind could discover this beauty. This is why we need to have the mind and cultivate it. We need to use it to gain the most benefits from it. Know how to think, to build, to beautify it in every way, either in conventional world or Dhamma world. It can create peace if we know the mind correctly. Even in politics, if the mind were well practiced, it would be good politics, not deceiving, dirty, taking advantage of others. It applies to economics as well.

The way to practice to the highest is by cultivating the mind in worldly ordinary everyday life activities. In politics, in materialism, we need to develop the mind, if not, we make mistakes, use it in the wrong way, making it dirtier with defilements. This is how the mind is without development, cultivation, concentration, and insight. No need to blame anyone else.

In order to avoid all evils of human life, we need to cultivate the mind to see clearly, to gain the most benefits what human beings are able to. By cultivating the mind, we conquer both desirable and undesirable. If asked why do we need to cultivate the mind? We cultivate it in order to get the most benefits, to the highest; that is coolness of human beings.

The worst human beings are those who are restless with defilements days and nights, worse than animals. We don’t find animals that are restless with defilements like human beings, but we can find in human beings. They go insane more and more as they are advance in their own ways. These kind of human beings are not true ones.

Wherever it is, let’s create the garden of insight. If it’s near the market, it is good. People who work at the market are likely to go insane more than farmers are. Go see it for yourselves. So, we should build psychic hospital near markets. We already have many hospitals to cure physical illness.

Documents from same series in order:

• The Original Mind is Without Defilements, but Tainted by Accumulations - Ajahn Bhuddadasa Bhikku
• Cultivating the Mind - Ajahn Bhuddadasa Bhikku
• Everyone needs to cultivate the mind - Ajahn Bhuddadasa Bhikku
• Cultivating the Mind in order to Control or Develop Instincts - Ajahn Buddhadasa Bhikkhu
  

[From Dhammanukrom Dhammakosa, by Ajahn Buddhadasa, translated by Poonsiri]
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Mind Meditation

“Cultivated Mind” is the term that we need to investigate. Most people, when they hear this term, would only refer to cultivating the mind of those who practice concentration (Samadhi), or insight (Vipassana). It’s too narrow in knowledge and purpose to benefit everyone.

“Cultivating the mind” we must cover all methods... Although not everyone sits in meditation, but to have knowledge of how and how much the mind is improved, is also considered a way to cultivate the mind. We do it in our own way. Some people don’t believe or accept it as the way to cultivate the mind. We are able to improve the mind today that much better and clearer than yesterday. Train it to restrain, to be neutral, to solve problems better than the day before. Just practice this way, it’s also the way to cultivate the mind. If we do thing and gain benefit from it, it’s improved because of our action, study, and practice, and then we can call it “cultivating the mind.” It makes us wiser. But if we gain good result naturally without any effort, it won’t be called “cultivating the mind.”

No matter what kind of work, if one observes well, does better, and is wiser than before, ’it’s also called ‘cultivating the mind”. Those who are entertainers, artists, they perform, create better things, it is an automatic way to cultivate the mind for themselves. Those who are wise would see that the way to cultivate the mind is to improve, and make the mind better. They may be farmers, merchants, doctors, lawyers, or whatever. If they do things to improve the mind, and be wiser, they are all included in the mind development.

Thus, try to understand the meanings of important terms, not just in narrow aspects, but in the proper way, with a wider perspective. There are terms that we need to expand the meanings, such as, the ‘path’ (Magga), ‘Nibbana’, ‘cultivated mind.’

Therefore, those who do things with mindfulness all the time, day and night, their mind is cultivated. But for those who are careless, ignorant, their mine is not cultivated. Some people practice concentration (Samadhi), and insight (Vipassana), cultivating the mind correctly. But it’s too specific, or not at the level that ordinary people can do. It needs to expand, improved to a level at which ordinary people are able to act, where they are able to develop their minds to a higher level.

Just to give you an example, when sitting on the toilet, we can cultivate the mind. If you don’t believe me, try it for yourselves. I guarantee it. It’s possible, and may even be easier than other times. When one sits on the toilet, somehow, the worries all disappear. It may be that at the time of releasing, it becomes sign (Nimitta), mind and object become one. The person can think well because the mind and object become one. Let us cultivate the mind all the time.

But now we are talking about the mind, we must continue on. I talked about the mind many times before, some might get tired of it and don’t want to listen. This ‘mind’ can be cultivated, developed; it can be trained. Those who don’t have knowledge might not think so, but I think so. The mind could be improved, the habit, trait, could be changed, or given up. Don’t be deluded that it can not be changed, it can if one does it correctly.

What we call ‘habit’ could be changed, abandoned. Only those who are ignorant talk with the eyes closed and don’t think that habits can be changed. According to Dhamma principle, the Law of Conditionally (Idappaccayata), nothing is exempt from the change. Habits, traits, can be changed, but some believe they can not, they would die with it. Those who think it can be changed, by using the Dhamma principle correctly, will gain benefits.

The real trait is the accumulation of habits. If we try to decrease it, it will be decreased and changed. This is the principal stated in Pali; I didn’t make it up. For example, if we have greed or love, once it arises, it accumulates one unit. When we have more greed or love, it increases, then it becomes habits. Just like people who get angry as if they are insane, it’s because of the accumulation of habits. It is possible to get rid of it if we know how. When the mind is agitated, anger is aroused, if we can restrain it; the anger will decrease one unit. When it happens again, we can control it; it decreases one more unit. It decreases more and more, until the habit of anger is up rooted, no more trait, or accumulation of anger.

An accumulation of greed is called ‘Raganusaya,’ of anger, ‘Patighanusaya,’ of ignorance, ‘Avijjanusaya.’ The Buddha stated that these things can be decreased, or can be got rid of, by restraining them little by little. The ignorance, the fear; don’t give in to it, the habit will decrease, until it has gone.

Just know that the mind can be improved /cultivated, to the opposite of its original.
The habit of greed, desire, anger, hatred, fear, delusion, carelessness, can be changed to the opposite. These habits can be improved and be removed, up rooted from the mind completely, but this can only be done at the higher level of practice.

At a lower level, even young children might be able to do. Parents don’t be ignorant. Don’t let children accumulate desire, hatred, fear, till it becomes habit. Or encourage them to indulge in beauty, be afraid of this and that which they shouldn’t be. These are the ignorance of parents. It’s difficult for the children, and causes problems, because of the parents’ mistakes.

Let’s understand this clearly that the mind is something, which can be cultivated, that is, it can be developed. When one knows and understands this way, mind development belongs to him. But if you don’t believe this, and you hold on to the principle that the mind can’t be developed, the developed mind won’t belong to you. Therefore, those who want to cultivate the mind need to have a correct understanding of this principle.

In conclusion, it is the truth of nature, by nature that the mind can be cultivated. Defilements, unwholesome thoughts, can be removed. The mistakes from the past, when we were young, could be corrected or destroyed. We don’t talk about what we have not seen or proved, such as, past life.’It’s just a belief, not according to the principle of Buddhism. So, we don’t talk about what we can’t see. We don’t force people to believe us. Others might do, but we don’t. We will talk about what we can see. The negative habits we accumulated from early stage of life can be corrected, cultivated, removed, to the opposite habits; we won’t have any more sufferings.


Let’s look at the deeper level, the mind is a wondrous thing. This mind has many mysterious qualities; we can call it a miracle. By the true nature of mind, it’s wondrous. It is an element -- the mind element (Manodhatu, Cittadhatu), or formless element (Arupadhatu). This element is mind element, it’s the same as all elements, but its qualities are different. It functions as the receiver of knowledge, feelings of everything. It knows everything if it is trained correctly. Now it may sense only certain things, or within limits, but if we train it rightly, it will know all things.

When a baby is born, it begins to learn. When it touches something that bites or the fire that is hot, it won’t touch again. This is the quality of mind element. It knows how to choose, to think, to understand. At the higher level, as the baby gets older, it learns about contact and the result of it. He learns not to contact with things that will cause suffering. If he touches the fire, it’s hot. He stops. The parents don’t need to teach him. Sometimes, he doesn’t listen to the parents when they say not to touch the fire. When he experiences the heat from the fire, next time, he learns by himself.

So, pay attention to this mind that knows, feels, and learns. It’s this way because it is cultivated/developed gradually. So it knows to be careful, not to touch fire, or step on it. Young children will gradually learn many things by themselves, even the parents, teachers can’t teach them or don’t have a chance to teach them. This is the amazing thing what is called ‘mind’.


One learns and knows from contacts. Self control arises, it controls the body, material things. The mind becomes wiser when contacts through the six senses. It’s more developed, by the power of the mind, when the mind bends (towards object), the body follows. This is a very profound subject, do observe it in the future, or if you used to study science, you would understand better, of how the mind bends (towards object), the body follows.

It’s interesting thing nowadays, the newborn in later generation is prettier, more lovable than the newborn in generation before. We can simply say that children this era are prettier than the previous one, either in the city or village. It is due to inclination of mind of the parents, including the baby itself. The mind of the parents inclines toward the beauty, so the baby was born with beauty.

Just know that the mind is wondrous. So we can benefit from what it can do, we will benefit from it a whole lot.

To develop or cultivate the mind is possible, for the reasons stated. So, we should be able to benefit from it. By developing our mind directly, or others’ indirectly, especially our children’s’ and grandchildren’s, so that they can benefit from it. If the mind is not cultivated, it is scattered. If it’ is cultivated in the wrong way, it leads to the wrong path. It becomes wrong view (Micchaditthi), which is dangerous for oneself and others.

Therefore, cultivating the mind is something we must learn, understand, and try to cultivate it rightly. It will yield many fruits: the path (Magga), fruit (phala), Nibbana, in every meaning, all classes, at all levels.

Documents from same series in order:

• The Original Mind is Without Defilements, but Tainted by Accumulations - Ajahn Bhuddadasa Bhikku
• Cultivating the Mind - Ajahn Bhuddadasa Bhikku
• Everyone needs to cultivate the mind - Ajahn Bhuddadasa Bhikku
• Cultivating the Mind in order to Control or Develop Instincts - Ajahn Buddhadasa Bhikkhu
  

[From Dhammanukrom Dhammakosa, by Ajahn Buddhadasa, translated by Poonsiri]

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The Original Mind is Without Defilements

The Mind - The Original Mind is Without Defilements, but Tainted by Accumulations - Ajahn Bhuddadasa Bhikku

If we want to study Buddhism, we should begin with a, b, c, that the original mind when delivered from the womb, there was no defilement, sense desire (Kilesa), clinging (Upadana), but how do they arise? Consider this as an important subject for the talk today, Saturday, what the heart of Buddhism is.

A baby is born with a mind empty of defilements, craving (Tanha), or sense desire, the Buddha stated. Where? But then the mind is effected by the good tastes received from the six senses (Ayatana), creating sense desire, craving (Tanha) , sense desire, then become the clinging (Upadana). I want this or that as mine, defilements arise--greed (Lobha), hatred (Dosa), and delusion (Moha).
Because of the selfishness, greed arises. This is the first defilement; not getting what one wants, creating anger (Kodha), or hatred (Dosa) which becomes the second defilement. Not knowing about these things creates delusion (Moha), that is, ignorance, it becomes a feeling of enjoyment with delusion.

Therefore, babies begin to accumulate greed, hatred, and delusion little by little. When it starts, is hard to pinpoint, but we can say that as children grow up, they get used to the feeling, when in contact with sense objects, it may be good-not good, satisfied-not satisfied. If they are satisfied, the desire to have arises, if not satisfied, the desire to get rid of it. If they are undecided, but still clinging to the value or meaning, doubt and expectation arise. These defilements begin to arise in them. They lost the sense of being empty of ‘self’.

Each time greed, hatred, or delusion arises; it becomes “Anusaya,” accumulation. An accumulation of greed is called “Raganusaya”---habit of greed. When it arises each time; it accumulates. Please remember whichever defilement arises once, it becomes an accumulation (Anusaya). If we have hatred (Dosa) once, it accumulates, is called, “Patighanusaya.” If we have delusion (Moha), is called “Avijjanusaya”---habit of ignorance.

Thus, we have greed, hatred, and delusion. We build up the habit of greed, hatred, and delusion all the time. Children grow up with these habits, till they start to run and become teenagers. How much they would accumulate, just think about it? When defilement arises and disappears, it doesn’t disappear completely. It leaves residue to become a trait (Santana).

So, let everyone looks into there own trait, what, and how much defilement does one accumulate? Any defilement is shameful and should be cut off. Remember that while we are growing up, once defilement arises, it accumulates. Having it again, it accumulates again, depending on that defilement. That’s why we have habits of greed, anger, delusion, filled up to the top of the trait, this is in people’s language. In Dhamma language, it’s called, readiness to arise, nothing stands still.

To say that the accumulations stand still in the trait all time is incorrect, according to the principle of Buddhism. But in people’s language, we have to say that way; the accumulations stand still in the trait all the time. Everyone has this problem.The more the accumulations, the less of the emptiness of “me” and “mine.”?
Please understand this well, “good taste”/ “deliciousness,” that contacts with the six senses, creates accumulations, habits for more defilement. When the accumulation increases, it fills the trait. It pushes and flows out. The part that flows out is called “Asava.” It is as if we fill water in a container, until it overflows, or if it has holes, it pushes out, more and more.

The more the accumulation, the more it flows out. So, when the feeling of greed, anger, or delusion passes by, it immediately jumps out. That is why the defilement arises quickly as if lightning. Greed, anger, or delusion arises just like lightning, because a lot of accumulations in the trait. The outflow of ‘Asava’ arises easily. Do we know that we are living this way? Our daily life is this way? A lot of accumulations ready to flow out as defilements, as fast as lightning. When we have this problem, what should we do?

The way to solve the problem has to be the opposite. When greed is just about to arise, keep it under control, don’t allow it to arise. There won’t be any accumulation, instead , the defilement decreases. It creates the opposite effect; the habit of no greed increases one unit. The same is true for anger or delusion. If we have more controls of greed, anger, or delusion, we would have more habits of non- greed, non-anger, and non-delusion. In trying to do so is called, ‘building perfection’ (Paramita). Who is building this kind of perfection? You all are sitting here, which one of you do know and try to build perfection this way? I’m afraid that if no one tries all the time, the defilement, or Tanha, then has the advantage, which causes the outflow (Asava).

Do use mindfulness and comprehension to control when greed, anger, or delusion is just about to arise. Keep it under control every time. The accumulation doesn’t increase, nor the habits, but the outflows (Asava) will decrease. Habits and perfection (Paramita) of non-defilement part, the part that leads to Nibbana increases. Therefore, do accumulate perfection (Paramita), and keep greed, anger, or delusion under control every time it passes our mind.

How do we live? Those who live in the village, in the temple, we all have sense contacts through the eyes, ears, nose, tongue, and body. We don’t pay much attentions to them, let them be on the defilement side. When defilement arises, it accumulates; it becomes the outflow (Asava), and pushes out as defilement (kilesa), as fast as lightning, every time there is contact. Now, let me reverse it to “No,” keep them under control: No- greed, No-anger, No-delusion. The accumulation decreases, perfection (Paramita) increases and defilement (Kilesa) decreases.

This is about the heart of Buddhism, a, b, c, which should be the starting point. In the past, we didn’t have any interest to study in this way, or to start from here. So, it went in different directions. I think at the year-ends we should reflect on this. Is it a shame or is it a joy?

This is the heart of Buddhism. When we were born, there was no defilement, no “I” or “my”, but it builds up and accumulates more and more everyday, until it becomes habits and outflows (Asava).

If we think about it, it’s sad. Let’s try to come back to the point, where there is no ”I,” or “my,” just like when we were born. The heart of Buddhism is the emptiness of defilement, “I,” or “my”; it’s the original mind of the newborn. But, later we build up a new thing, that is, “I” or “my,” more and more, and this feeling builds up. It
’Is every one of us sitting here. We accumulate “I” or “my” until it becomes defilement and destroys others and us or are troublesome for others and ourselves.

Here, in order to know the secret about this subject a little bit more. We have elements: earth, water, fire, air, consciousness that the nature give us as the resources. What nature gives us, we should develop rightly. But for some reason, it’s hard to say what the cause is. It may be because of ignorance, no wisdom, and no mental development that lead us to defilements and sufferings.

When the 6 elements: earth, water, fire, wind, air, or consciousness, have opportunity, they perform their duty, when this happens, it is called ‘birth’. The highest level of teaching in Buddhism stated that arising and ceasing of the six elements happens all the time. The Buddha meant that when the elements perform their duties; they are born.When they finish the duties; they cease.

Those who do not know may think that the elements are here all the time, this is what they say in people’s language. It may be true that they are here all the time as elements, but in the highest Dhamma, they arise only when they perform duties, and cease when they finish the duties.

Earth, water, fire, wind, air, and consciousness elements, when they have a chance, they arise as feelings, or thoughts. At the first level is called the Twelve Spheres (Ayatana), all six elements arise to do the duties through eyes, ears, nose, tongue, body, and mind. When performing through the eyes, eye-sense-base arises, after it arises, it ceases. It happens through ear, nose, and so on. When the elements perform the duties, they become the six senses (Ayatana): eye, ear, nose, tongue, body, and mind, to perceive sense-object.

They become five aggregates (Pancakkhandha). Form, when performs duty it becomes form- aggregate, by acting as the sense-base, arising feeling (Vedana); feeling-aggregate, perception; perception- aggregate, mental formation (Sankhara); mental formation-aggregate, consciousness performs duty all the time as consciousness-aggregate. Now, we have five aggregates: form, feeling, perception, mental formation, and consciousness. They are all illusions, because nothing really exists, just temporary formations for each case, then cease.

Therefore, the six senses (Ayatana) arise and cease, aggregates arise and cease, form aggregate arises, then ceases, so too feeling, perception, mental formation, and consciousness. Each aggregate arises and ceases like this.

Documents from same series in order:

• The Original Mind is Without Defilements, but Tainted by Accumulations - Ajahn Bhuddadasa Bhikku
• Cultivating the Mind - Ajahn Bhuddadasa Bhikku
• Everyone needs to cultivate the mind - Ajahn Bhuddadasa Bhikku
• Cultivating the Mind in order to Control or Develop Instincts - Ajahn Buddhadasa Bhikkhu
  

[From Dhammanukrom Dhammakosa, by Ajahn Buddhadasa, translated by Poonsiri]
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Focusing Sense Meditation

The following notes are used at the Karuna Institute for review and clarification purposes. Anyone may use these notes if they find them helpful with acknowledgement of author and of the Institute.

Focusing is a therapeutic enquiry developed by Dr. Eugene Gendlin and his staff at Chicago University. While working in the student counselling centre some important things became apparent to him. There were many kinds of psychotherapists working at the centre. These included the whole gamut of approaches and theories from classical psychodynamic therapies, to humanistic therapies like Gestalt, to transpersonal therapies. In consultation with colleagues, Dr. Gendlin noticed something important. It did not seem matter to what kind of therapy was offered, or even the theories involved. Students got better not because of the therapy or belief system employed, but because of something that they were doing internally. It seemed that certain students were able to internally process their experiences within the sessions better than others. Dr. Gendlin headed a research project which set out to discover if this was true and, if it was, if the skill could be taught to others. The focusing process developed out of that research. Focusing has helped a multitude of people over the last thirty years. It is a skill that can be used within any kind of therapeutic context and is really a life skill rather than a specific therapy process.

Focusing makes some important inner skills available to both practitioner and client. Focusing attends to what Dr. Gendlin called the felt sense. A felt sense is a global sense of something. It is not just physical, but is composed of sensations, emotional tones, feeling senses and even images. It is the unclear, whole bodily sense of something. It is an expression of how we embody our experience. It is a realm within which allows access to how we hold meaning in an embodied way. One important thing about the felt sense is that, initially, it is usually unclear. It is like waking up from a sleep and sensing a feeling tone of something left over from a dream. You might at first struggle to name it, but when you do there is an "ah ha!" experience. The following is a brief summary of the process. I must refer you to Dr. Gendlin's book, Focusing for a much more complete description. The classical focusing approach entails learning six movements or steps which, once internalised, become one fluid process.

Entering Your Body Space

The first thing that you do in the focusing process is to find your way into your body space. The intention is to be inside your body with awareness from the top of your neck to your pelvic floor. This is the embodied realm of the felt sense. It is within this body space that access to the embodied meaning of our experience can be accessed. The focusing process will only work if you have a relationship to the feeling tones held within this body space. It is where the "allaboutness" or the "whole of something" is held and experienced. To paraphrase the Buddha, when your awareness is held within your body space, you can be with the feeling tone within the feeling tone (i.e. not dissociated from it)

Some suggestions to help you enter your body space:

Try following your breath into your body and its sensations. As you inhale follow the, feeling sense of your breathing into your body space.

An alternative is to "inhale" your way into your body from the bottom up. To do this imagine that You have nostrils on the soles of your feet and as you inhale imagine/sense that you are drawing your breath from the soles of your feet up your legs into your abdomen.

Accessing a Felt Sense

There are a number of perceptual exercises which I use to help a person gain access to the realm of the felt sense. Let's explore one here. Sit in a comfortable position. Bring awareness to your body space. Use one of the suggestions above if that is helpful. Now bring an image of a person, a memory, or a place or activity which you find totally resourcing and positive. Be a little wary about choosing a person as we commonly have mixed feelings about people. Bring this image to your body space. What do you notice as you do this? What are the qualities of feeling tone which arise? Where in your body do you sense them? Can you describe them?. Now shift the image. Bring an image of someone, or something, which you definitely do not like. You may have a strong aversion to this person, place, activity or thing. It can even be a historical figure. Notice the change within your body space. Does the sense of the feeling tone change? What is the quality of the new feeling tones? Can you describe them? Now, staying within your body space again shift to the totally resourcing image. Can you again sense the shift in feeling tone? What is this like now?

The Felt Sense is:
a global sense of something.
is not just physical, but is composed of sensations, emotional tones feeling senses and even images.
is accessed within our body space.
is the unclear, whole bodily sense of something.
is an expression of how we embody and give meaning to our experience.
is it is usually unclear, hard to grasp or name.

The Focusing Movements

Movement One: Clearing Space
The intention of this first movement is to bring attention to your inner sense of significance, concern, or disquiet. It is about sensing the inner issues which are held as bodily tones or senses within your mindbody matrix. Bring attention to your inner body space as suggested above. Bring an enquiry to your mindbody system by floating the question, "what's important here?", or, "What is of concern here?" As a concern arises, do not go inside it, simply note that it is there. See if you can create space between you and the concern. As concern, disquiet, issues, etc. arise, perhaps imagine/sense that you are putting them aside or outside of yourself. Perhaps put them on an imaginary shelf from which you can retrieve them later, or place them in a bubble and let them float away. Perhaps the simple act of acknowledgement is enough. Sometimes it helps to make a list of them in order to clear your inner space. As each concern arises make space, ask the question again and then wait awhile to see what else arises. Follow this process as many times as necessary as you allow space to arise. The intention is to clear inner space so that you can engage in an enquiry into one specific issue or concern. This helps uncouple it from others and allows a specific enquiry into the felt sense of a particular concern. This is also a great process to use on its own. It does help you access a sense of inner spaciousness.

Movement Two: Accessing the Felt Sense
The felt sense is the realm of the unclear, whole bodily sense of our mindbody process. It is a realm of meaning. It is the whole sense of something which includes meaning and the felt energies of experience. It is also a realm where intuitive, holistic information is available and accessible. It is a realm where the coarising nature of reality can be appreciated. Unresolved issues, concerns and qualities of disquiet will be held within the body as feeling tones or felt senses which contain the meaning of the issue or concern. They will be experienced within the felt sense realm as unclear feeling tones. The felt sense realm also contains all the information necessary to resolve the inner conflict or concern. Thus as you bring awareness to this realm, it is seen that the concern or problem unfolds into its own answer. Thus the felt sense is not necessarily about something difficult or traumatic. It is a feeling realm which holds meaning and can be accessed via a natural movement of awareness. Personal issues and/or felt senses will arise spontaneously within sessions as part of a person's process. When they do, focusing becomes incredibly useful. Here we will choose a particular issue or concern in order to learn the process.

One way to access the felt sense is to bring a particular concern or issue into your body space. Select one of the concerns discovered in the first movement. Bring it to your body as an image, memory or sensation. Let yourself soften into the issue as you become aware of its felt sense within your inner body space. Allow an unclear sense of "All of that” to arise. This will be a tonal quality which is within the body, but is not just physical. It is a combination of body, mind and feeling states which are the embodied sense of the issue you are exploring. See if an unclear feeling sense arises. Remember that even feeling tones which seem empty and blank, or sensations of numbness and immobility may be part of the overall felt sense of something. The next step is to try to get a handle on this often nebulous quality.

Movement Three: Getting A Handle
Felt senses are commonly unclear, nebulous and difficult to grasp. As we have seen, the felt sense is not just physical, but is a matrix of feelings, mental tones and physical sensations. The process of getting a handle helps to clarify the felt sense and invites its meaning to speak to you directly. As you become aware of the tonal qualities which are arising in relationship to the issue being explored, see if you can find a word, phrase or image which gives you a handle on the felt sense. Don't try to find a handle, don't look for a handle. See if the handle arises from the bodily sense of the concern. Let the body speak to you, let the felt sense clarify itself to you. See if you can allow the embodied sense of the concern to speak to you. The handle helps you access the meaning of the felt sense or feeling tone which arises in relationship to the concern being explored.

Movement Four: Resonating
See if the word, phrase or image resonates with the felt sense. Bring the handle to it within the body and see if it fits, or resonates. This is like an "ah ha!" kind of experience. If the handle fits the felt sense, it will feel right, it will resonate with it. Once you access this handle, and have a sense of its resonance with the felt sense, simply be aware of it within your body space.

Movement Five: Asking
Once you have a handle, the next step is to enquire into it. This is the step of asking. It is basically an act of awareness. It is about actively bringing awareness to the handle and the felt sense. It is an enquiry. "What is this for me?", "What is important here?", "Is this the whole of it?", Is this the worst of it?". Let whatever arises enter your body space and see how the felt sense of the concern or issue speaks to you. As this enquiry continues you may sense a felt shift, a change in the felt sense which tells you something has been processed. You may experience expansion, relief, insight, as the energies of the felt sense shift. They may even fully resolve or evolve into something else. You can check if the felt sense has shifted by simply bringing the handle back to it. If there has been a shift, the handle will not fit anymore. It will not resonate with the felt sense.

Movement Six: Receiving
Receiving is really not so much a final step, but a chance to acknowledge the process that has occurred, a time to put a hold on things for now, like a punctuation mark in a longer story. It is also a time to fully take in and integrate the insights or shifts which may have arisen within the focusing process. This last movement allows recognition and acknowledgement of the process. Let yourself receive and acknowledge the process as it is. Receive anything that the felt sense and the process of enquiry has offered you. Acknowledge any felt shifts. You can also go back to the clearing space step above to set aside any unresolved issues, feeling tones and concerns.

If you want to learn more about focusing, I recommend finding a focusing teacher or group to work with. Focusing tuition is available in North America and Europe and, I expect, in many other locations.

Working with the Felt Sense
I find the focusing process very useful in session work. When clients encounter feeling tones and sensations which either call to their awareness, or are uncomfortable and challenging, the focusing process can be extremely useful. I generally don't teach the process to patients in a formal way, but introduce the focusing movements as they become appropriate within the sessions. It is truly magical to be in the presence of a person who connects with the inner meaning of a seemingly difficult or challenging feeling, sensation, or mental process. It generates option and possibility and liberates energy for healing splits and fragmentation. It helps to liberate the cycling energies that have become caught up in maintaining fixed positions and rigidified processes. It gets under habitual mental, emotional or psychological processes and brings us to a deeper level of bodymind organisation.

Franklyn Sills, the Karuna Institute

"Focusing" by Eugene Gendlin, Bantam New Age 1981 ISBN 0-553-27833-9 (£5.95) Focusing Institute
info@focusing.org or http://www.focusing.org/

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a Felt Sense

You feel a felt sense in your body, usually in the middle of your body: abdomen, stomach, chest, throat. (Although felt senses can be in other parts of the body, too.) Sometimes a felt sense is there when you bring your attention into your body, and sometimes it needs to be invited to form. You can start by feeling a felt sense in your body, and then asking what it's about in your life, or you can start by choosing an issue in your life, and asking your body to form a felt sense about that.

Felt senses are different from emotions, although they are likely to contain emotions. if emotions are like primary colours, felt senses are like subtle blends of colours. if you pay attention to a felt sense, you will find that it has a sense of "more than you've put into words yet." Felt senses are often (but not always) elusive, vague, temporary, subtle, and hard to describe. They can be so slight and hard to pin down that part of you wants to say they're not there at all. At other times they can be strong, intense, and definitely there.

Felt senses are felt in the body, and they are always connected to something in your life. They have this double quality: in the body, of the life. This doesn't mean you will necessarily know what they're about at first, but you will be able to sense a quality that they're about "something."

Although a felt sense is felt in the body, it is not merely physical. It is not your muscle soreness from exercise, or the tightness of your belt. A felt sense usually (not always) moves easily. It is not "in" a particular organ of the body, though you may want to speak of it that way for convenience.

It can take practice to allow felt senses to come into your body, if you are not used to sensing there. To feel a felt sense: let your awareness be in your body, especially the middle of your body, the stomach/chest area. Ask yourself how it feels in there right now. Take some time to just notice, gently. After a while, you may notice something, an awareness of something vaguely but definitely there.

About Felt Senses - Ann Weiser Cornell
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Path of Meditation Practice

The aim of the Path of Buddhism in cultivating awareness is to attain the state of Koet-Dap (arising-extinction) that is the final goal of the practise. It is the end of suffering because the internal sense-fields and the external sense-fields contact each other without mental-formation or attachment. The mind does not attach to the contact between the internal sense-fields and the object.

While the practitioners are aware of the movement of the body, there are three component factors happening: perception of the movement of the body (vedana), awareness of that feeling (Luang Pho called it ňāna, meaning going to know), and wisdom (paňňā, knowing the perceptions as they truly are). These three components are called vipassana ňana (knowledge of insight). The path to enlightenment in the practice of dynamic meditation can be summarized as follows:

Stage 1 Suppositional Object
Rupa – Nama (body-mind)

The first stage that practitioners will attain when they practise dynamic meditation is to know rūpa -nāma. Rupa and nama is known when the body (rupa) and awareness of the body (nāma) harmonize with each other. They will realise that movement is the movement of Rūpa and nama.

Knowing the diseased body and diseased mind
A body with disease is sick with a physical illness. One needs medical care from a doctor or in a hospital. The symptoms of a diseased mind are distress, frustration, anger, greed, delusion, etc. One needs awareness and a method to stimulate and develop awareness.

Understanding dukkham; aniccamํ, anatta
Afterwards, the mind comes to know the rupa-nama as the characteristics of suffering, impermanence and non-self.

Supposition and ActualityAt this point in the practice, one knows what is supposition (samati) and the actuality of compounded things.

Sasana (religion), Buddhasasana (Buddhism)
The actual meaning of sasana is that every one of us has a body and consciousness without exception. Buddhasasana (Buddhism) is awareness leading to insightful wisdom and the cessation of psychological suffering.

Papa (sin) and Puñña (virtue)
Papa is the state of lacking awareness, hence it is full suffering. Virtue is the opposite and brings happiness.

Stage 2 Touchable Object
In this stage, practitioners are taught to be attentive, to see thought. In seeing thought, they are supposed to see:

Vatthu, Paramattha, Akara
Vatthu means anything that exists inside or outside the mind. Paramattha means the touching of things with the mind. An ākāra means the flux within the mind. Then, in continuing the practice of dynamic meditation, the mind progresses and can see anger-delusion-greed, and vedana (feeling), sañña (perception), samkhara (constructing), and viññana (consciousness)

Kilesa, Tanฺha, Upadana, Kamma
In continuous practice, one is supposed to see kilesa (defilement), tanฺha (sensual desire), and upadana (attachment). At this stage, defilement reduces by at least 60%.
Silakhanda, Samadhikhanda, Paññakhanda
Practitioners first see silakhanda (container of normality), samadhikhanda (aet up the mind), and paññakhanda (knowing).
Samatha and Vipassana

At this point, samatha and vipassana types of calmness are realised. The first one suppresses thought, is temporary and unnatural. It is a deluded calmness that is not truly calm. On the other hand, the latter one is calmness beyond thought and exists all the time. It is a calmness that is full of awareness and insight.

Kamasava, Bhavasava, Avijjasava
Next, practitioners realise kamasava (the taint of sense-desire), bhavasava (the taint of becoming), and avijjasava (the taint of ignorance). . Then the mind progresses, practitioners can see the result of negative bodily, verbal, and mental actions, and their combination.

The state of Koet-dap

At this point, practitioners see the state of koet-dap (rising and falling) when the internal sense-fields detach from external sense-fields. It is the end of suffering and the final goal of the practice. Practitioners are able to see the source of thoughts that are defilements and stop going there because of their defilements. They attain the state of enlightenment or nibbana.

Internal sense-fields

• Eyes


• Ears


• Nose


• Tongue


• Body


• Mind

In between: Contact

External sense-Fields

• Object


• Sound


• Odor nonattachment,


• Taste non mental-formation,


• Tangible


• Mind-object

Related documents in the series:

• Objective Path to Enlightenment - Luang Por Teean Jittasubho
• Walking Meditation and Seeing the Thought - Luang Por Teean Jittasubho
• The Technique of Dynamic Meditation Practice - Luang Por Teean Jittasubho
• Dynamic Meditation - Luang Por Teean Jittasubho Introduction/Biography

Objective Path to Buddhist Enlightenment - Luang Por Teean Jittasubho
...Read more!

Walking Meditation

Walking meditation or cankama is to walk back and forth with awareness. It is a simple practice, just walking back and forth while being fully aware of walking. Plan a walking path of about eight to twelve paces long. Hold the arms across the chest, or clasp the hands behind the back. Practitioners then start walking meditation. The technique involves being aware of each foot as it is walking, but do not contemplate it. Practitioners may look around as they walk along the path if they have tension. However, they must not forget to be aware of the feet as they are walking.

In daily life, practitioners can develop sati, for example, when sitting on a bus or boat. They can turn the palm up and down, move the hand, stretch the hand or run the thumb over the fingertips. Be aware of the movement of blinking eyes, breathing, swallowing, Saliva and other physical elements.
In summary, practitioners are to be aware of any movement in accordance with the experience of the actual movement.

Seeing the Thought

Practitioners cultivate awareness continually until they have more and more awareness, and more and more steadiness of mind (Samadhi). Then they can start practising to see the thought that is arising as in sitting or walking meditation. They are aware of the thought that has arisen and detach from it.

There are two kinds of thought: intended thought and untended thought. The intended thought does not cause suffering. It is used in reading, working etc. in daily life. On the other hand, unintended thought causes suffering. Practitioners should be aware of the later thought and should not attach to it. Unintended thought brings about suffering because it is based on Moha (delusion). Moha is the cause of suffering.

The way to react to unintended thought is to develop sati.

Therefore, there is a need to cultivate our awareness all the time. Practitioners see the thought when it arises until they can see the source of thought and detach from the thought. Practise until the external sense fields and the internal sense fields can work naturally without mental formations. It brings about the end of suffering which is the state of enlightenment.

Related documents in the series:

Objective Path to Enlightenment - Luang Por Teean Jittasubho

Walking Meditation and Seeing the Thought - Luang Por Teean Jittasubho

The Technique of Dynamic Meditation Practice - Luang Por Teean Jittasubho

Dynamic Meditation - Luang Por Teean Jittasubho Introduction/Biography

Walking Meditation in Buddhism and Seeing the Thought - Luang Por Teean Jittasubho

Walking Meditation Guides from Different Meditation Masters:

Walking Meditation - Luang Por Teean Jittasubho
Walking Meditation Guide - Buddhadasa Bhikkhu
Walking Stage Practice - Mahasi Sayadaw Shin Sobhana
Walking Practice - Luang Phu Mun


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Hand practice

The Technique of Hand Practice - Dynamic Buddhist Meditation Practice - Luang Por Teean Jittasubho

This kind of meditation technique is vipassana meditation. The technique leads directly to an end of dukkha. A method to end dukkha is to develop sati (awareness) in all positions: standing, walking, sitting, and laying down. When you are aware of these movements, moha (delusion) will disappear. On the other hand, a certain kind of pañña (knowing) in the mind will arise. The pañña is to know reality as it is. The movement is the essence of cultivating self - awareness. So we should move part of the body all the time and be aware of the movement. When thought arises, we will see, and we will realize.
Here is a description about how to do bodily movements while sitting and walking to develop awareness.

Rhythmic Hand Movement in Sitting Posture
There are fifteen movements of the hands:

1. Rest the right hands, palm down, on the thighs.
2. Turn the right hand out its edge, be aware, and stop.
3. Raise the right hand, be aware and stop.
4. Lower the right hand to rest on the abdomen, be aware and stop.
5. Turn the left hand onto its edge, be aware and stop.
6. Raise the left hand, be aware, and stop.
7. Lower the left hand to rest on the abdomen, be aware, and stop.
8. Raise the right hand to rest on the chest, be aware, and stop.
9. Move the right hand out, be aware, and stop.
10. Lower the right hand to the thigh, be aware, and stop.
11. Turn the right hand down, be aware, and stop.
12. Raise the left hand to rest on the chest, be aware, and stop.
13. Move the left hand out, be aware, and stop.
14. Lower the left hand to the thigh, be aware, and stop.
15. Turn the left hand down, be aware, and stop.

Repeat the cycle of movements from one up to fifteen again and again. Look at the below pictures and practise.

While doing rhythmic practice, practitioners do not close the eyes. They should not pay strong attention to feelings. Take it easy. Do not be too serious or expect any achievement. It is recommended that the result comes by itself.

For beginning practitioners, it is recommended that they practise rhythmic movement until they have a steady mind. Then they can start walking meditation. ..End of Document

Related documents in the series:

Objective Path to Enlightenment - Luang Por Teean Jittasubho

Walking Meditation and Seeing the Thought - Luang Por Teean Jittasubho

The Technique of Dynamic Meditation Practice - Luang Por Teean Jittasubho

Dynamic Meditation - Luang Por Teean Jittasubho Introduction/Biography

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Luang Por Teean Jittasubho

Introduction

The word "Dynamic Meditation" is the name of rhythmic bodily movement to develop awareness (sati) especially by using the hands. It is one of the well-known meditation techniques in Thailand that was established since 1959 by the Venerable Father Teean Cittasubho.
This meditation technique is regarded as insight meditation (vipassana), dealing with contemplation of the body (kayanupassana), in the Four Foundations of Mindfulness (Mahasatipatthana Sutta). With this unique and simple method among the various schools of the contemporary Buddhist world, it is attractive to both new practitioners who search for spiritual growth and experienced practitioners of other schools coming to practise this method for the first time. This leads directly to the highest goal and practitioners can achieve success in a short time.

Biography of the Master

Luangpor Teean Jittasubho (1911-1988), or Phan Intapew, was born on September 5, 1911, at Buhom, Amphur Chiengkhan in the Province of Loei. He was the son of Jeen and Som Intapew. His father died when he was young. Since there was no school in the small village of Buhom, he did not have a formal education in his childhood. The boy, like the rest of the children in the village, had to help his mother in running their farm.
At the age of eleven, Phan was ordained as a novice at the village monastery, and stayed there with his uncle who was a resident monk. During a year and six months in the monastery, he studied Laotian scripts and ancient local scripts. He also started practicing various meditation methods, such as the anapanasati with mantra "Budh-dho" and Breath Counting methods. After disrobing, the boy returned to his home.

There is a tradition of Thai men, at the age of twenty, entering the monkhood. Following tradition, Phan was ordained as a monk. Again, he studied and practiced meditation with his uncle for six months and then disrobed.
After returning to lay life, Phan was married at twenty-two; he and his wife, Home, had three sons: Niam, Teean, and Triam. The eldest son died at the age of five and from then on Phan became known as "Por Teean", meaning father of Teean, in accordance with the local tradition of calling a parent by the name of the eldest living child. In his village, he became a leader in Buddhist activities and head of the village. Despite heavy responsibilities as a head of a family, he continued his meditation practice regularly. Later he moved to Chiengkhan, a larger community, where his sons could attend school. Being a merchant, he sailed his steamboat along the Mae Khong River between Thailand and Laos. He had opportunities to meet several meditation masters and his enthusiasm in pursuing the Dhamma (the Truth) continued to strengthen. Furthermore, he began to realize that many years of being good, making merit, and practicing various methods of meditation had not liberated him from his anger. Finally, he determined to start searching for a way out.

In 1957, when Teean was nearly forty-six, he left his home with firm determination not to return unless he found the Truth. He went to Wat Rangsimukdaram, Tambol Pannprao, Amphur Tabon in Nongkai Province (Amphur Srichiengmai at present) and practised there three months during the rainy season. He met Venerable Pan, a Laotian meditation teacher, who taught him a form of body-moving meditation with the silent recitation of the words "ting-ning" (moving-stopping). Venerable Pan did not spent the rainy season in the Wat Rangsimukdaram. He went to Laos to do a retreat. However, he left another monk, Luangpoh (Venerable Father) Wanthon, in charge of the monastery. In the first day of the rainy retreat in the eight month of the Thai lunar calendar, Luanpoh Wanthong directed all the meditators staying for that retreat to practice awareness of death by concentrating on their breathing and inwardly repeating the word "death" each time they inhaled and exhaled. Over the preceding thirty-five years of concentration on breathing with different types of recitation, Phan had only obtained transitory calmness. Therefore, he did not follow the meditation instruction by Luanpoh Wanthong. What he did was only being aware of the movements of the body and mind. Within a couple of days, on the early morning of the eleventh day of the waxing moon, the eighth month of 1957, his mind reached the end of suffering without traditional rituals or teachers. Later he returned home. For two years and eight months, he taught his wife and relatives what he had found out, as a lay teacher.

On 3 February 1960, Teean decided to re-enter the monkhood in order to be in a better position to teach the people. His religious name was Cittasubho (beautiful mind). After becoming a monk, Venerable Master Teean devoted his life to the teaching of the Dhamma despite his poor health. He was diagnosed to have stomach cancer (malignant lymphoma) in 1982. In spite of his illness he continued his work actively and incisively until the end of his life.

On September 13, 1988 at 6:15 PM., he passed away calmly at the age of seventy-seven in a hut in Koh Buddhadhamma, Tabb Ming Kwan, Tambol Gudpong in Loei Province.

Related documents in the series:

Objective Path to Enlightenment - Luang Por Teean Jittasubho

Walking Meditation and Seeing the Thought - Luang Por Teean Jittasubho

The Technique of Dynamic Meditation Practice - Luang Por Teean Jittasubho

Dynamic Meditation - Luang Por Teean Jittasubho Introduction/Biography

Dynamic Meditation in Buddhism - Luang Por Teean Jittasubho Introduction/Biography

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