Glossary of Pali and Buddhist Terms
Talk No. 2 Translated by Chantaporn Gomutputra
By Ajahn Suchart (Abhijato Bhikkhu)
Edited by June Gibb
Translated by Chantaporn Gomutputra
Listening to a Dhamma talk can be a very profitable experience because there are five benefits to be gained namely:
1. The listener will hear of things not heard before.
2. Have better understanding of what have been heard before.
3. Have correct views.
4. Dispel doubts and skepticism.
5. Have peace of mind.
This is because the Dhamma
teaching of the Buddha is cool like cool water, refreshing and cool.
When we read or listen to the Dhamma teaching, we will feel cool, calm,
While listening to a Dhamma talk,
it is essential for us to be attentive and receptive. Do not try to memorize everything the speaker says.
Just concentrate on listening. Be
attentive to the sound of his voice that flows into our ears.
Think of what he is saying. What
we understand, we will remember. What
we do not understand, we will not remember.
But that doesnít matter. It
is impossible to remember everything each time we listen because the speaker
covers a wide range of topics. We
should just listen. What we
understand will be useful for us. When we understand something profoundly we
will say ďI see!Ē By listening
repeatedly, again and again, we can gain better understanding of things
previously not understood by us, and consequently eliminate doubts in our mind,
and help us gain a correct view of the world.
Practicing meditation at a temple
is like going from one place to another place.
When we travel from home to this temple, we need transport to get us here.
Likewise when we wish to move from this point of our lives to a better
one, because we are not satisfied with our present conditions and status, we
need the Dhamma teaching of the Buddha to get us there.
If we think we deserve something better than what we have now; or wish to
be a better person, because right now we are not morally upright; or want to
make more merits or punna, to be happier; then we must practice bhavana or
mental development as practiced and taught by the Buddha.
In order for our mind to develop
to a higher level, it needs fuel to get there, just like a car, which needs fuel
to move around. It needs gasoline
to drive the engine, oil for lubrication, water for cooling, distilled water for
the battery, and many other kinds of oil. If
any of these things is missing, it will not run smoothly or deliver us to our
destination. While driving, if
there is not enough water to cool the engine, it will overheat and stop running.
Without gasoline, it will not run. Without
lubricating oil, the engine will stop running.
Likewise, for us to go from our
present status to a higher and better one, namely, to be morally upright and
wise, we need the fuel of Dhamma or the five spiritual powers to get us there.
They are as follows:
We need these five spiritual
powers to lead our mind to a better place, to heaven, to nibbana, just like the
Buddha and his noble disciples did. They
all used these spiritual powers to propel their mind to achieve their goals.
Conviction or faith is belief in
the Buddha, the Dhamma or teaching, and the Sangha or noble disciples.
We believe that the Buddha was an enlightened being, an arahant or pure
one, whose mind was free of defilement or kilesa, as opposed to a puthujjana or
ordinary worldling like all of us, who have not yet realized any of the four
stages of enlightenment. We still
have greed, hatred and delusion, which subject us to dukkha or suffering.
An arahant, on the other hand, no longer has any kilesa or spiritual
defilement namely, greed hatred and delusion.
He is therefore free from all forms of suffering, because the causes of
suffering have all been eliminated. This is what the Buddha had achieved. He
then taught it to others, to humans and devas or inhabitants of the heavenly
Teaching to human beings is
something we can comprehend since the noble disciples were all human beings.
They took up his teaching and eventually attained enlightenment and
became arahants like him. There is no doubt about this.
But teaching to devas or inhabitants of the heavenly realm is something
else. I donít know if you believe
in devas or not. They are
transparent and cannot be seen with our naked eyes.
They can only be seen with spiritual eyes that can be developed by
meditation. When the Buddha
meditated, he used his spiritual powers to communicate with heavenly beings.
That was the way he taught the devas.
Every day the Buddha performed
five daily duties. In the afternoon
he taught Dhamma to the laity, just as you are being taught today.
In the evening he taught Dhamma to the monks.
Late at night during meditation he taught Dhamma to the devas.
In the morning before going out for alms, he would use his spiritual eyes
to see whom he should bless first, someone who would quickly understand the
Dhamma teaching and realize any one of the four stages of enlightenment, or
someone who was about to pass away. Then
he would go on his alms round. This
was his daily activity during the remaining forty-five years of his life.
Teaching Dhamma to interested
persons is therefore the primary goal of Buddhism.
Whoever follows the Dhamma teaching will benefit from it immensely.
This is the task of the Dhamma and the Buddha, who had tirelessly and
selflessly worked for the benefits of others.
If we truly believe in his enlightenment, then we will not question his
teaching. Faith in the Buddha will
therefore lead to faith in the Dhamma teaching that taught us to cultivate good,
avoid all evil, and cleanse our mind. This
is the path to real happiness and liberation.
If we believe in the Buddha, we will believe that his Dhamma teaching is
correct and precise. Nothing can
surpass it. Even if we are very
rich and have millions, we will never find true happiness because it is not
about wealth, not about possessions or people.
If you have a girl friend or a boy friend, do not think that will make
you truly happy. At first you might
feel delighted but after a while things begin to change.
New becomes old. Sweet
becomes bitter. Nothing remains the
same. This is the law of nature.
People who are wealthy and have
everything that money can buy are not truly happy because the things they have
cannot give them true happiness. As
we all well know, during the time of the Buddha, there were millionaires who
gave up their money, kings and princes their throne, for a life of a recluse
because they believed in the Dhamma teaching that taught real happiness was in
the mind that has no kilesa or defilement.
We are not happy and afflicted by all sorts of suffering is because of
the kilesa. Greed, hatred, and
delusion are constantly agitating and disturbing our mind.
They make us feel uneasy, discontent, insatiate, and lusting for more and
more. This is the work of the
kilesa. If we can get rid of them,
then there will be nothing to agitate and push us to crave for this and that, to
go here and there, and to lust for lots and lots of money so we can buy lots and
lots of things to make us feel happy. But
this kind of happiness is very short-lived before boredom sets in.
Familiarity breeds boredom. After
we own these things for a while, we get tired of them and want other things.
This is the nature of unending lust.
No matter how much we have, it is never enough.
Dhamma therefore teaches that true
happiness does not depend on having money to buy things because everything in
this world is transient, full of stress, and not under our control.
We may think that having this or that will make us happy.
But after having it for a while, we will get tired of it.
When it becomes old, damaged, breaks down, or leaves us, we will feel
dejected. Therefore, please
remember that everything in this world that we see, hear, taste, smell, and
touch, is impermanent. They will surely leave us one day.
When we lose something that we love dearly, it will make us very sad
Because of this, the Buddha left
all his possessions to become a monk in search of the real kind of happiness
that doesnít depend on external things such as wealth, fame or praise, the
happiness that derives from peace of mind, devoid of the kilesa.
When the kilesa are subdued, the mind becomes tranquil, content, at ease
and happy. But when the kilesa is
active, the mind is set on fire. We
look mean and ferocious when we are angry or greedy.
Our facial expression reflects our state of mind.
But when the kilesa is subjugated, the mind radiates love, compassion,
peace, charity and forgiveness. This
is what happens when the mind is rid off of all the kilesa.
It experiences the supreme bliss.
We should therefore have faith in
the Dhamma teaching and the noble disciples who help propagate it, like all the
Ajahns whom we believe to be arahants or noble ones, who have all attained the
highest goal of Buddhism, nibbana. They
have practiced correctly according to the Buddhaís instruction until all of
the kilesa are entirely eliminated from their mind, becoming noble disciples,
and imparting punna or merits and benefits to their faithful followers, who will
get to hear their teaching of the way to the extinction of suffering, and when
they faithfully follow this teaching they will eventually achieve the highest
goal of Buddhism, becoming arahants or pure ones.
This is the real purpose for going
to the temples, to cleanse our mind and free it from the kilesa or defilement.
We should not go to the temples to pray for a son or daughter, a husband
or wife, his or her fidelity or to have good children.
These things cannot be had by request.
It is up to their good or bad kamma that makes them good or bad. What
they have become today are the results of what they did in the past.
It is our bad kamma or delusion that makes us cling to them. If we are wise, we will detach from them. We will be a lot
better off living alone. When we
are attached to them, we will be worried and anxious by wanting them to be good,
be nice, be kind to us, but they are not. What
can we do? We can only suffer.
Therefore, we should not go to the temples to pray for this or that but
to listen to the Dhamma teaching that will guide us to the true happiness that
doesnít require us to pray or beg from anyone.
Buddhism doesnít teach people to
beg, it teaches people to act. Attahi attano nato, we are our own refuge.
Do not just light up three joss sticks and pray or beg for this or that.
It just doesnít work that way. If
it does, then Thailand would prosper by just selling a lot of joss sticks.
We wouldnít have to do anything else except produce them.
We only have to buy joss sticks, light them up, and pray for millions of
baht that would come floating our way. Our
country is now experiencing an economic downturn because of our begging; just
think of the national debts that we have accumulated as a result of our immoral
and unethical ways of doing things. We
have all pitched in, plundering our national assets and turned our country into
what it is today. Still we keep
begging for more, but it will never work. What
we have to do is to work hard and produce more.
This brings us to the second of
spiritual powers, exertion or viriya. If
we want to achieve the lofty goal of Dhamma practice we must be diligent and
hardworking. We must come to the temple regularly to give alms, maintain the
precepts or sila, listen to Dhamma talks, and make as much merit as we possibly
can. Donít be lazy. The more we
sow, the more we will reap. If we
donít put in the effort, we will reap nothing.
No one can do it for us, not even the Buddha or his noble disciples.
They can only point us the way, instruct us on how to realize the goal.
This goal is not to be materially wealthy, but spiritually wealthy.
We should be rich with morality, charity, spiritual happiness and
contentment. This kind of wealth
can never be stolen from us, unlike the worldly possessions.
Our husbands and wives can be taken away from us.
Our children and our property can be seized. But the real wealth within ourselves can never be stolen from
us by anyone.
Meritorious actions or kusala-kamma
are truly our possessions. They will protect us; make us happy and content, now
and in the future. When we die, we
will go to sugati or a happy destination, not to apaya-bhumi or state of
deprivation, the four lower levels of existence into which we will be reborn as
a result of our past unskilful actions namely rebirth in hell, as a hungry ghost,
as an angry demon, or as a common animal. If we could maintain all the
meritorious actions such as keeping the five precepts and giving to charity, we
would at the least be reborn as a human being endowed with beauty, brain and
wealth, and suffered no hardship or injury because we were led by our skillful
actions. Without these meritorious
actions, we would go to a lower level of existence, to be reborn as an animal
such as a cat, a bird, or a buffalo. Such
is the consequence of not doing meritorious actions.
This is the law of Dhamma, the truth.
Therefore, if we want to improve
ourselves, go to a happy destination or sugati, a good existence, a noble plane
of existence or ariya-bhumi, we must be diligent and persistent in doing
meritorious or skillful actions. We
must strive in maintaining our ethical and moral purity, not allowing it to slip
away, and push to have more of it. For
example, if we now keep the five precepts, we must not slide back but should
keep more precepts, going from the five precepts to the eight, ten and
eventually to the 227 precepts practiced by the monks or bhikkhu, which is a
good and right thing to do.
We must also work hard in
preventing ourselves from doing more unwholesome and unskillful actions that we
have already discarded. For example,
in the past we used to be erratic and emotional.
Now we are calm and rational. People
may say bad things about us, but we donít mind, we can forgive and forget. We
can now manage our anger and keep it under control, not allowing it to reappear.
If we still possess any other unwholesome qualities like holding grudges
or being stubborn, we should also strive to eradicate them.
We should be rational, rather than being greedy, hateful and delusional.
What we havenít yet discarded we ought to do.
What we have already eliminated we must not allow to return. In
other words, we must strive to cultivate good, avoid all evil, and cleanse our
mind. This is what is meant by
exertion or viriya, the second spiritual power.
To begin we must first have faith
or saddha. When we have faith in
the Buddha, the Dhamma and the Sangha, we will then have the courage to do what
they taught us to do because we know that there will only be good consequences.
People who donít have faith will have doubts about rebirth in heaven or
hell, about whether we are being falsely led to believe in performing
meritorious and skillful actions without reaping any benefits in return.
Maybe itís better to go out and have fun, enjoying ourselves by
drinking and getting drunk. There
is no such thing as hell to fall into. Surely
itís better than sitting here with our eyes closed and going hungry because we
abstain from our evening meals. If
we think like this, it means we are skeptical.
We have no confidence in the Buddhaís teaching.
On the other hand, if we believe
that by maintaining the eight precepts in which we have to abstain from having
our evening meals, though it may cause us hunger pain and hardship, we know that
it will be better for us in the end. The
Buddha and his noble disciples have already proved it.
They could vouch for us that these actions are good and will make us
truly happy. When we believe this,
we will put in the effort to do meritorious and skillful actions like coming to
spend a day and night at the temple on every observance day, which occurs about
once a week. In the past, we never came to the temple.
But once we start coming and get to listen to the Dhamma talks, we start
to see the benefits. We gain something that we never had before, namely Dhamma,
which is unlike all other material things, such as automobiles.
We can see these motor vehicles with our naked eyes, but not so with
Dhamma because it is spiritual. It
gradually seeps into our mind. We
might not feel anything at all although we might have been coming to the temple
for a long time. But Dhamma
continues to slowly infiltrate. Then
one day, suddenly there is calmness in our mind.
We will then realize that this is what we have come to the temple for all
Maybe in the future we might
encounter some crisis, go through unpleasant situations such as losing our loved
ones. If we have the Buddhaís
teaching to reflect on, we could remain calm and peaceful, rather than being
afflicted with sorrow and lamentation to the point of not being able to eat or
sleep, because the Buddha has told us that parting from our loved ones is a
natural occurrence. It happens to everyone.
It is not unusual. There is
no need to be sad or tearful. We
are still alive. Life goes on. We should maintain our composure and not fall prey to
depression. If we could do this, we
would see the benefits of the Dhamma teaching.
In the past we came to the temple without knowing why we came.
But when we run into trouble the Dhamma teaching that we have heard
before could help get us out of our predicament and ease us out of our suffering,
we would then appreciate immensely the value of the Dhamma teaching, would be a
lot more diligent in our practice, and would want to do more meritorious actions
like giving to charity.
Why do people give to charity or
keep the training precepts? We
might ask ourselves. Itís because
it makes them feel good and help them in time of crisis.
If we havenít done it before we might not appreciate it.
To find out we just have to do it. Just
keep doing it until we reap the results. It is like planting trees.
We donít expect trees to bear fruit right away.
When we plant durian or mango trees, we have to wait five to ten years
for them to bear fruit. Itís the
same with making merits, keeping the precepts or listening to Dhamma talks. It
doesnít come to fruition instantly. It
takes time. What we have to do is
to have faith in the Buddhaís teaching and apply it untiringly.
The fruits of our labor will come in due course.
third spiritual power is mindfulness or sati.
If we want quick results from our practice we need mindfulness.
We must always be mindful of what we do because mindfulness controls the
mind. The mind is like an
automobile and mindfulness its driver. If
the driver has no mindfulness like when he is drunk, he would not be able to
drive safely. He would probably unknowingly run through a red light at an
intersection. Without mindfulness
we will not be able to stop our mind when we want to. Without mindfulness to rein it in we could go mad and do
things that normal people dare not do. We
could go berserk and eventually be incarcerated in a mental asylum because we
have lost touch with reality. We have lost our mindfulness or sati.
Mindfulness is therefore essential in the performance of meritorious and
skillful actions such as giving to charity, maintaining the precepts or sitting
mindfulness to control the mind is like tying a monkey to a tree. If it were not put on a leash it would go everywhere causing
a lot of troubles. On the other hand, if itís tied to a tree, it couldnít go
far. At first it might struggle to
free itself. After a while, it
would get tired and stop struggling. It
is subdued. Similarly, we can use
mindfulness to control our mind. When
we get angry or become greedy, if we have mindfulness, we would be able to stop
our anger and greed.
is therefore extremely essential and useful.
When we lose our mindfulness, we would be like cars without brakes.
We would misbehave and cause a lot of troubles for ourselves. People
wouldnít respect or admire us but get sick of us.
They would think that we are insane because we would do or say whatever
we like without giving consideration to what is right or proper.
We are driven by our whims and fancies. People wouldnít like to be
associated with us. Itís therefore imperative for us to have mindfulness if we
want to excel and become a good and respectable citizen.
mindfulness means we must always be mindful of our actions. We must be mindful of what we do or say. Our
mind must always be in the present, here and now, not drifting away to some
other place. If it does, we wouldnít be aware of what we are doing.
For example, if our mind is thinking about something else while we cut
meat or vegetables, we might cut our fingers instead.
This is because we have no mindfulness.
If we do we would know all the time what we are doing.
Without mindfulness, we wouldnít be able to thread the needle because
our mind is drifting here and there. But
when we have mindfulness to control the mind, we would be able to do it easily.
is a very valuable tool that should be earnestly developed.
One way to do this is to mentally recite Buddho. Buddho, Buddho at all
times. Whatever we do, just think
of Buddho. Concentrate on it.
Do not let the monkey or our mind run away. Tie it to a tree. That tree
is Buddho. If we could restrain our
mind, it would eventually calm down and realize samadhi or concentration, not
wandering here and there but stay put, here and now, like this glass of water
that was placed here. It is still
here and not going anywhere. Similarly,
if we use mindfulness to control our mind, we would be able to concentrate and
remain still. Once that happens, we
can accomplish many things.
apart from having faith, exertion and mindfulness, we must also have
concentration or samadhi. What
should we concentrate on? Well, we
should concentrate on doing good deeds. Normally,
it is not easy for us to do this. Why?
Itís because our mind tends to drift with our emotions.
On days when we feel charitable and want to make a charitable
contribution, we would do it. On
other days when we donít have that feeling, we wouldnít do it.
But when we have samadhi or concentration, we would be doing good deeds
all the time. Refraining from doing
evil would also be easy to do because the mind is now primed by samadhi to do it.
We would then be always concentrating on refraining from doing evil and
cultivating good deeds. To be
successful in our endeavor, we must therefore have concentration or samadhi.
therefore imperative to meditate on a regular basis, at least once or twice a
day. After we get up in the morning,
wash our face and brush our teeth, we could start with some chanting.
Itís a form of meditation. If
we could do it for half an hour or an hour, it would help calm the mind down.
The mind would stay put, not wandering around. If we donít like chanting, we could meditate by mentally
recite Buddho, Buddho, Buddho. Do
it as long as we possibly can, half an hour, an hour, or two hours.
This is the way of training the mind to keep still with the aid of
mindfulness. If we meditate without mindfulness, the mind will drift away.
While chanting, if we also think of some other things, it means that the
mind is not concentrating nor being mindful.
example, while we chant arahanta samma sambuddho, etc, and also think of what
weíre going to do today, it means we are not being mindful.
We are chanting but our mind is also thinking about something else.
This will not yield the desired result.
The mind will not stay put. To
keep it still, we must be only mindful of what we are chanting.
If we chant arahanta samma sambuddho, then arahanta samma sambuddho must
be the only thing on our mind. Donít
let other things in. Our mind must
be focused on only one thing. If it
is, it will stay put. If there are
two or three things on our mind, it will wobble, drifting back and forth, unable
to keep still or calm down. It will
become restless. This restlessness
is caused by the defilement or kilesa such as love, hatred, boredom and the like.
They will upset us, making us unable to do good, for example today we
planned to go to the temple to make some merits, but when we saw something not
to our liking it put us off and we decided then and there not to go.
This could happen because our mind is not set.
We have no samadhi. So we
should keep on meditating.
can meditate all the time no matter where we are or what we do.
We can do it while driving. Just
donít close your eyes. While
driving, we can recite Buddho, Buddho, Buddho in our mind while concentrating on
driving. This is also a form of
meditation. While eating,
concentrate on eating; reading, concentrate on reading; working, concentrate on
working. We donít have to wait
until we can go to the temple, to a quiet place, or to sit in front of a Buddha
image, in order to meditate. That
will be too late. Why? Itís because the kilesa are always active and ever present.
Greed and hatred can pop up anywhere, anytime.
They donít wait until they get on the stage to reveal themselves.
They donít operate that way. Whenever
we see something greed or hatred can pop up right away. To fight them, we must
use Dhamma. To stop them, we must
use mindfulness and samadhi.
the kilesa is a 24/7 job, from the time we get up in the morning until the time
we fall asleep. We must always be
on guard, be mindful all the time of our thoughts.
Is it about greed or anger? If
it is, we must use mindfulness to stop them.
We must remind ourselves that they are not good.
They are like fire. When we
hate, become greedy or lustful, we are setting our mind on fire.
When we are not greedy or hateful, we would feel cool and at ease.
Greed and anger can only be stopped by mindfulness.
We must therefore strive to develop mindfulness and meditate all the time.
When we have free time, instead of looking at comic books or fashion
magazines, we should mentally recite Buddho, Buddho, Buddho.
Our mind will be cool, happy and relaxed.
It will focus on doing good like meditating and developing samadhi or
mental stability that will assist in our quest for the noble goal of spiritual
the fifth and last of the spiritual powers that will assist us in our spiritual
advancement is wisdom or panna. To have wisdom is to be wise as opposed to being
ignorant. The difference between
the wise and the ignorant is that the ignorant become street sweepers and dish
washers, while the wise get better jobs, working in air-conditioned offices,
giving orders. This is because they
are educated, smart and knowledgeable. They
know what should be done and what should not be done. Those who donít know how to type, for example, will have to
wash dishes, mow the lawn, or sweep the streets instead, because this kind of
work does not need a lot of knowledge or wisdom.
To be able to work in a specialized field, one has to be capable and
Buddhism however, the emphasis is on knowing about suffering or dukkha, about
the four noble truths or ariya-sacca namely, suffering, the origin of suffering,
the cessation of suffering, and the path of practice leading to the cessation of
suffering. Usually when we are
unhappy we donít know what causes it. But one who possesses wisdom or panna
will know right away that the mind is on fire.
Right now as we sit here quite comfortably, if someone does something
that bothers us, we can no longer remain calm.
If we donít have wisdom, we will not know that we are suffering. If
we have wisdom acquired from regularly listening to Dhamma talks, we will know
that when we feel ill at ease, we are suffering.
suffering or stress has its origin, not from the external but from within the
mind itself. Its causes are the
three cravings or tanha namely, craving for sensuality, for becoming, and for
not-becoming. Craving for
sensuality is our lust for visible objects, sounds, aromas, flavors and tactile
sensations, such as beautiful clothes and other material objects. When we lust for them it would stir up restlessness right
away. When we see advertisements on
the television for some products with tantalizing offers and the telephone
number to call, we would immediately make that call.
We could not remain still because the mind has been set on fire.
Itís now afflicted with suffering.
or lust for becoming is another form of suffering or stress. If we think that there is a possibility for us to become a
prime minister, we would not be able to remain indifferent. We would have to go out campaigning for votes. We couldnít
just stay at home and let it all happen by itself.
On the other hand, if we have no desire to become a prime minister, we
could sit back and do nothing and be spared the suffering or stress that come
with the race. We would be happy
from our contentment
or stress occurs in the mind. Its
origin, the three cravings, also comes from the mind.
If we have no craving, we wouldnít be afflicted with suffering or
stress. When we are full from a
meal, we couldnít take another bite, even if itís our favorite dish.
Thatís because we donít have any craving for food.
But if we were hungry because we havenít eaten for a day or two, we
would devour even plain rice and a banana, let alone our favorite dish, because
of our lust for food. When we are
restless we are being consumed by stress. If
we can stay put, we would be happy. Suffering
or stress is therefore in the mind. The
origin of suffering is also in the mind. Stress
or suffering has to be quelled in the mind.
The tool to achieve this is also in the mind namely magga or the path of
practice leading to the cessation of suffering. What is magga? Mindfulness
and wisdom or sati and panna as mentioned before are the components of magga
along with faith, exertion and samadhi. We
just have to realize that our craving causes our suffering or stress.
Once we do all we have to do is to give up our craving. For example, we are already full from a meal but still crave
for more, especially when we see some tantalizing dish on an advertisement. The
mind wants to run to the refrigerator to grab some more food.
If we are mindful of our thoughts we could tell the mind that we have
just finished eating. If we eat again, we would get fat and gain weight, the
cholesterol would be higher, the blood pressure would increase, and we would die
sooner. This thought would stop us
and put a brake on our craving. When
the craving has been eliminated, the mind would become calm and peaceful.
Buddhism this is wisdom. All things
in this world are impermanent and bring suffering or stress.
Donít be attached to visible objects, sounds, aromas, flavors, tactile
sensations, wealth, status, praise, and sensual pleasures that we treasure so
much. When we acquire wealth we
feel so happy. But in the eyes of the wise they are the source of unhappiness if
they are more than what is needed for our existence. When we have more than we need they become a mental liability
causing restlessness and anxiety, driving us to spend and spend, and to acquire
more and more, locking us in this vicious circle of acquisition and spending,
never ever find peace of mind and contentment.
ever think that wealth, status, praise, and sensual pleasures can bring true
happiness, because itís transient, it comes and goes.
When we get rich, we feel happy. When
we become poor, we are unhappy. When
all the money is gone, there could be no greater suffering.
But if we, like monks, were used to living without money, we would not
suffer. Life can go on with just
having enough to eat each day. Use your head and come to the realization that true happiness
comes from contentment, no more greed, hatred, delusion, no more craving for
sensuality, for becoming, and for not-becoming, no more craving to become a
lieutenant, a general, a director, a Miss Universe. If we want them, we would have to go after them.
If we donít, we could stay put and be truly happy.
The origin of all sufferings or
stresses is the three cravings. To
get rid of them, we must use wisdom or panna in order to make us realize that
they donít give us true happiness. True
happiness is in the mind, the mind that has quelled all the cravings. If we
possess the five spiritual powers namely, faith, exertion, mindfulness,
concentration and wisdom, we would have the tools to eliminate the kilesa and
vanquish suffering or stress from our mind.
Please develop these five spiritual powers as much as you possibly can
then true happiness would eventually be your possession.