Introduction  

Many people have asked for Luang Pu's Dhamma talks, out of a desire to read them or listen to them, and I have to confess frankly that Luang Pu's Dhamma talks are extremely rare. This is because he never gave any formal sermons or discoursed at any great length. He simply taught meditation, admonished his students, answered questions, or discussed the Dhamma with other elder monks. He would speak in a way that was brief, careful, and to the point. In addition, he never gave sermons at formal ceremonies.

So in response to the desire and interest that many people have shown in Luang Pu's Dhamma, I have compiled this book of his short teachings — pure truths at the highest level, lessons and admonishments he gave his students, answers to questions, and passages from the Buddha's words in the Canon that he always liked to quote. Because I lived for a long time with him, to the end of his days, I have gathered these passages from memory or from notes in my journal. I have also included the events, locations, and people who were involved, to help make the passages easier to understand and more inviting to read.

It was noteworthy — and amazing — that even though Luang Pu normally wouldn't speak, or would speak as little as possible, he was still very quick and astute in his expression, never missing his mark. His words were brief but full of meaning, every sentence containing a message complete in itself. It was as if he would hypnotize his listeners, forcing them to ponder his words for a long time with their deepest discernment.

The reader — noticing that some of the passages here contain teachings that are ordinary, some that are amusing, and some that are pure truth on the ultimate level — may wonder why they weren't placed in ascending order, from easy to difficult, or from low to high. The reason I didn't place them in order like that is because each passage is complete on one page, and I wanted to vary the atmosphere. If this is inappropriate, unseemly, or faulty in any way, I ask that all those who are learned will be kind enough to forgive me, an author of very little intelligence.

1. A Dhamma welcome  

On December 18, 1979, Their Majesties the King and Queen paid a private visit to Luang Pu. After asking about his health and well-being, and engaging in a Dhamma conversation, the King posed a question: "In abandoning the defilements, which ones should be abandoned first?"

Luang Pu responded,

2. No resistance  

Each time, after Their Majesties came to visit Luang Pu and had dealt with the purpose of their visit, on taking their leave the King would say, "We request that you keep your aggregates (khandhas) going for more than one hundred years, to provide the general public with an object of respect. Can you accept our request?" Even though this was simply a polite formality, and the King's way of giving a blessing to Luang Pu, Luang Pu didn't dare accept, for he couldn't resist the nature of fabricated things. So he would respond,

3. On the four noble truths  

A senior monk of the meditation tradition came to pay his respects to Luang Pu on the first day of the Rains Retreat in 1956. After giving him instruction and a number of teachings on profound matters, Luang Pu summarized the four noble truths as follows:

4. Above & beyond words  

A well-read layman was conversing with Luang Pu, saying, "I firmly believe that in our present day and age there are not just a few monks who have practiced to the point of reaching the paths, fruitions, and nibbana. So why don't they make their knowledge public, so that those who are interested in the practice will know of the levels of Dhamma they have attained, as a way of giving them encouragement and hope so that they'll accelerate their efforts to the utmost of their ability?"

Luang Pu answered,

5. A warning for heedless monks  

"A monk who lives heedlessly simply counts his precepts as they're found in the textbooks, proud of himself that he has all of 227 precepts.

6. Real but not for real  

It's normal that when people practicing concentration start getting results, they can have their doubts about what they've experienced — for example, when they experience conflicting visions or start seeing parts of their own bodies. Many people came to Luang Pu, asking him to resolve their doubts or to give them advice on how to continue with their practice. And a lot of people would come to say that when meditating they saw hell or heaven or heavenly mansions, or else a Buddha image inside their body. "Was what I saw real?" they would ask.

Luang Pu would respond,

7. Letting go of visions  

The questioner might then ask, "You say that all these visions are external, and that I can't yet put them to any use; if I stay stuck simply on the vision I won't make any further progress. Is it because I've been staying so long with these visions that I can't avoid them? Every time I sit down to meditate, as soon as the mind gathers together it goes straight to that level. Can you give me some advice on how to let go of visions in an effective way?"

Luang Pu would respond,

8. External things  

On December 10, 1981, Luang Pu participated in the annual celebration at Wat Dhammamongkon on Sukhumvit Road in Bangkok. A large number of temporarily ordained women from a nearby teachers' college came to discuss the results of their vipassana practice, telling him that when their minds settled down they would see a Buddha image in their hearts. Some of them said that they saw the heavenly mansions awaiting them in heaven. Some saw the Culamani Stupa [a memorial to a relic of the Buddha kept in heaven]. They all seemed very proud of their success in their practice of vipassana.

Luang Pu said,

9. Stopping to know  

In March, 1964, a large number of scholarly and meditating monks — the first group of "Dhamma Missionaries" — came to pay their respects to Luang Pu and to ask for teachings and advice that they could use in their work of spreading the Dhamma. Luang Pu taught them Dhamma on the ultimate level, both for them to teach others and for them to put into practice themselves so as to reach that level of truth. In conclusion, he gave them a piece of wisdom for them to take and contemplate:

10. Advancement or destruction  

On that occasion, Luang Pu gave an admonition to the Dhamma missionaries, at one point saying,

11. On the ultimate level there's no desire  

Before the Rains retreat in 1953, Luang Phaw Thaw, a relative of Luang Pu's who had ordained late in life, returned from many years of wandering with Ajaan Thate and Ajaan Saam in Phang-nga province to pay his respects to Luang Pu and to learn more about meditation practice. He spoke with Luang Pu on familiar terms, saying, "Now that you've built an ordination hall and this large, beautiful meeting hall, you've probably reaped a really huge amount of merit."

Luang Pu replied,

12. Teaching him a lesson?  

Six years after the Second World War was over, the legacy of the war remained in the form of the poverty and difficulties caused by the shortages of food and materials that affected every home. In particular, there was a great shortage of cloth. If a monk or novice had even one complete set of robes, he was fortunate.

I was one of a large number of novices living with Luang Pu. One day Novice Phrom, another one of Luang Pu's nephews, saw Novice Chumpon wearing a beautiful new robe, so he asked him, "Where did you get that robe?" Novice Chumpon told him, "I was taking my turn attending to Luang Pu. He saw that my robe was torn, so he gave me a new one."

When it came Novice Phrom's turn to give Luang Pu a foot massage, he wore a torn robe, with the idea that he'd get a new robe, too. When he had finished his duties and was leaving, Luang Pu noticed the tear in the robe and was struck with pity for his nephew. So he got up, opened a cabinet, and handed his nephew something, saying,

Disappointed, Novice Phrom had to quickly accept the needle and thread from Luang Pu's hand.

13. Why do they suffer?  

A middle-aged lady once came to pay respect to Luang Pu. She described her situation in life, saying that her social position was good and she had never lacked for anything. She was upset, though, over her son, who was disobedient, disorderly, and had fallen under the influence of every kind of evil amusement. He was laying waste to his parents' wealth, as well as to their hearts, in a way that was more than they could bear. She asked Luang Pu to advise her on an approach that would lessen her suffering, as well as getting her son to give up his evil ways.

Luang Pu gave her some advice on these matters, also teaching her how to quiet her mind and how to let go.

After she had left, he commented,

14. Inspired words  

Luang Pu continued with a Dhamma talk, saying, "Material things are already there in the world in a way that's perfectly complete. People who lack the discernment and ability can't take possession of them and so they have difficulties in providing for themselves. Those with the discernment and ability can take possession of the valuables of the world in large quantities, making life convenient and comfortable for themselves in all circumstances. As for the noble ones, they try to conduct themselves for the sake of gaining release from all those things, entering a state where they have nothing at all, because —

15. More inspired words  

16. Still more inspired words  

17. What buddho is like  

Luang Pu was invited to teach in Bangkok on March 31, 1978. During a Dhamma conversation, some lay people expressed their doubts about what "buddho" was like. Luang Pu was kind enough to answer:

(Transcribed from a tape)

18. For those who want something good  

In early September, 1983, the Housewives Association of the Interior Ministry, led by Mrs. Juap Jirarote, came to the Northeast to do some charity work. One evening they took the opportunity to stop by and pay their respects to Luang Pu at 6:20 p.m.

After they had paid their respects and asked after his health, they received some amulets from him. Seeing that he wasn't feeling well, though, they quickly left. But there was one lady who stayed behind and took this special opportunity to ask Luang Pu, "I'd like something good [a euphemism for an amulet] from Luang Pu, too."

Luang Pu replied, "You have to meditate to get something good. When you meditate, your mind will be at peace. Your words and deeds will be at peace. Your words and deeds will be good. When you live in a good way like this, you'll be happy."

The lady replied, "I have lots of duties, and no time to meditate. My government work has me all tied up, so where am I going to find any time to meditate?"

Luang Pu explained,

19. He does, but he doesn't  

In 1979, Luang Pu went to Chantaburi to rest and to visit with Ajaan Somchai. On that occasion, a senior monk from Bangkok — Phra Dhammavaralankan of Wat Buppharam, the ecclesiastical head of the southern region of the country — was also there, practicing meditation in his old age, being only one year younger than Luang Pu. When he learned that Luang Pu was a meditation monk, he became interested and engaged Luang Pu in a long conversation on the results of meditation. He mentioned his responsibilities, saying that he had wasted a lot of his life engaged in study and administration work well into his old age. He discussed different points of meditation practice with Luang Pu, finally asking him, "Do you still have any anger?"

Luang Pu immediately answered,

20. Aware in time  

When Luang Pu was undergoing treatment at Chulalongkorn Hospital in Bangkok, large numbers of people came to pay their respects and listen to his Dhamma. Mr. Bamrungsak Kongsuk was among those who were interested in the practice of meditation. He was a student of Ajaan Sanawng of Wat Sanghadana in Nonthaburi province, one of the strict meditation centers of our day and time. He broached the topic of the practice of the Dhamma by asking, "Luang Pu, how does one cut off anger?"

Luang Pu answered,

21. Cutting no slack  

Many monks and novices attending to Luang Pu late at night in Chulalongkorn Hospital were perplexed and amazed when they noticed that on some nights, well after 1:00 a.m., they could hear Luang Pu explaining the Dhamma for about ten minutes and then chanting a blessing, as if there were large numbers of listeners right in front of him. At first, no one dared ask him about this, but after it had happened many times they couldn't contain their doubts, and so they asked.

Luang Pu told them,

22. Frugal with his words  

A large group of Dhamma practitioners from Buriram province — headed by Police Lieutenant Bunchai Sukhontamat, the provincial prosecutor — came to pay their respects to Luang Pu, to listen to the Dhamma, and to ask questions about how to progress further in their practice. Most of them had practiced with all the famous ajaans, who had explained the practice in a variety of ways that weren't always in line with one another, and this had caused them more and more doubts. So they asked Luang Pu's advice as to the way of practice that was correct and easiest, as they had difficulties in finding time to practice. If they could learn of a way that was really easy, it would be especially right for them.

Luang Pu answered,

23. Simple, but hard to do  

The group of Duangporn Tharichat from the Air Force Radio Station 01 in Bang Syy, headed by Akhom Thannithate, came to the northeast to present group donations and to pay their respects to the ajaans in the various monasteries. When they stopped off to pay respect to Luang Pu, they presented their donations and received small mementos. After that, some of them went shopping in the market, while some of them found a place to rest. However, there was one group of about four or five people who stayed behind and asked Luang Pu to advise them on a simple method to get rid of mental distress and depression, which was a constant problem for them. What method, they asked, would give the quickest results?

Luang Pu answered,

24. Throw it away  

A lady professor, after hearing Luang Pu give a talk on Dhamma practice, asked him the proper way to "wear suffering" [the Thai idiom for observing a period of mourning]. She continued, "These days, people don't wear suffering in the correct way or in line with a common pattern, even though King Rama VI established a good standard in the time of his reign. When a member of your immediate family or a senior member of your extended family died, the pattern was to wear suffering for seven days, 50 days, or 100 days. But nowadays people don't follow any pattern. So I'd like to ask you: What is the correct way to wear suffering?"

Luang Pu answered,

25. A truth in line with the truth  

A Chinese lady, after paying her respects to Luang Pu, asked him, "I have to move to Prakhonchai District in Buriram Province to set up a store near my relatives there. The problem is, my relatives have been recommending that I sell this, that, and the other thing in the store, in line with their opinion as to what would sell well, but I can't make up my mind as to what would be good to sell. So I've come to ask your advice as to what would be good for me to sell."

Luang Pu answered,

26. That wasn't his aim  

On May 8, 1979, a group of ten or more army officers came to pay their respects to Luang Pu quite late in the evening before heading on to Bangkok. Two of the members of the group had the rank of Lieutenant General. After conversing with Luang Pu for a while, the members of the group took the amulets from around their necks and placed them in a tray for Luang Pu to bless with the power of his concentration. He obliged them, and then returned their amulets to them. One of the generals asked him, "I've heard that you've made many sets of amulets. Which of them are famous?"

Luang Pu answered,

27. Worlds apart  

A group of three or four young men from a distant province came to see Luang Pu as he was sitting on the porch of the meeting hall. You could tell from their behavior — in the casual way they sat and spoke — that they were probably familiar with a rogue monk someplace. On top of that, they seemed to believe that Luang Pu was interested in talismans, for they told him of all the great tantric ajaans who had given them talismans of extraordinary magical power. Finally, they pulled out their talismans to display to one another right there in front of him. One of them had a tusk of a wild boar, another a tiger's fang, another a rhinoceros horn. Each of them claimed extraordinary powers for his talisman, so one of them asked Luang Pu, "Hey, Luang Pu. Which of these is more extraordinary and good than the others for sure?"

Luang Pu seemed especially amused and said with a smile,

28. One thing only  

29. What to study and what not to study  

Ven. Ajaan Suchin Sucinno received his law degree from Dhammasaat University a long time ago and held the practice of the Dhamma in high regard. He was a student of Luang Pu Lui for many years and then, after hearing of Luang Pu Dune's reputation, came to practice with him. Eventually he took ordination. After staying with Luang Pu for a while, he came to take his leave so that he could wander off in search of solitude.

Luang Pu advised him,

30. What to watch  

Luang Taa Naen ordained well after middle age. Illiterate and unable to speak a word of Central Thai, he had his strong point in that he was well-intentioned, tractable, and diligent in his duties, to the point where you couldn't fault him. When he saw other monks taking their leave to go wandering or to study with other ajaans, he decided that he wanted to go, too. So he came to ask permission to leave, which Luang Pu granted. But then he felt worried: "I can't read, I don't know their language. How will I be able to practice with them?"

Luang Pu advised him,

31. Problems & responsibilities  

One of the problems in administering the Sangha, in addition to having to deal with all the other major and minor issues that come up, is the lack of monks who will be abbots. We sometimes hear news of monks competing to become abbot of a monastery, but Luang Pu's students had to be cajoled or forced into taking on the abbotship in other monasteries. Every year without exception, groups of lay people would come to Luang Pu, asking him to send one of his students to become the abbot at their monastery. If Luang Pu saw that a particular monk should go, he would plead with him to go, but for the most part the monk wouldn't want to go. The usual excuse was, "I don't know how to do construction work, I don't know how to train other monks, I don't know how to give sermons, I'm no good at public relations or receiving guests. That's why I don't want to go."

Luang Pu would respond,

32. The poorer, the happier  

To the end of his life, Luang Pu would have his daily warm-water bath at 5:00 every evening, assisted by a monk or novice. After he had dried off and was feeling refreshed, he would often speak a few words of Dhamma that occurred to him at the time. For instance, once he said,

33. The less, the better  

34. Didn't think of that  

In one of Luang Pu's branch meditation monasteries there lived a group of five or six monks who wanted to be especially strict in their practice, so they made a vow not to talk throughout the Rains Retreat. In other words, no word would come out of their mouths except for the daily chanting and the bi-weekly Patimokkha chant. After the end of the Rains they came to pay their respects to Luang Pu and told him of their strict practice: In addition to their other duties, they were also able to stop speaking for the entire Rains.

Luang Pu smiled a bit and said,

35. Don't aim in the wrong direction  

In addition to the wisdom that came straight from his heart, Luang Pu would also quote passages from his having read the Canon. Any passage that he saw as important, as a short and direct lesson in the practice, he would repeat to us. For instance, one of the Buddha's teachings that he liked to quote was this: "Monks, this holy life is not practiced for the sake of deceiving the public, nor for the sake of gaining their respect, nor for the sake of gains, offerings, and fame; nor for the sake of defeating other sectarians. This holy life is lived for the sake of restraint, abandoning, dispassion, and the cessation of suffering."

Luang Pu would then add,

36. In the Buddha's words  

Luang Pu once said, "People, as long as they're run-of-the-mill, have their pride and their opinions. As long as they have pride, it's hard for them to see in line with one another. When their views aren't in line with one another, it causes them to keep quarreling and disputing. As for a noble one who has reached the Dhamma, he has nothing to bring him into a quarrel with anyone else. However other people see things, he lets it go as their business. As in one of the Buddha's sayings,

37. Those with no fault by way of speech  

On February 21, 1983, when Luang Pu was seriously ill and staying at the Chulalongkorn Hospital in Bangkok, Luang Pu Saam Akiñcano came to visit him in the hospital room. At that time, Luang Pu was resting. Luang Pu Saam sat down near him and raised his hands in respect. Luang Pu responded by raising his hands in respect. Then the two of them sat there, perfectly still, for a long time. Finally, after an extremely long time, Luang Pu Saam raised his hands in respect once more and said, "I'll be leaving now."

"OK," Luang Pu responded.

For the entire two hours, those were the only words I heard them say. After Luang Pu Saam left, I couldn't help but ask Luang Pu, "Luang Pu Saam came and sat here for a long time. Why didn't you say anything to him?"

Luang Pu responded,

38. The perfection of endurance  

During all the many years I lived near Luang Pu, I never saw him act in a way to indicate that he was bothered by anything to the point where he couldn't stand it, and I never heard him complain about any difficulty at all. For example, when he was the senior monk at a function, he never made a fuss or demanded that the hosts alter things to suit him. Whenever he was invited any place where he had to sit for long periods of time or where the weather was hot and humid, he never complained. When he was sick and in pain, or if his food came late, no matter how hungry he was, he never grumbled. If the food was bland and tasteless, he never asked for anything to spice it up. On the other hand, if he saw any other elder monk making a fuss to get special treatment from other people, he would comment,

39. No trouble through his words  

Luang Pu was pure in his speech, for he would speak only of things that served a purpose. He never created any trouble for himself or for others through his words. Even when people tried to bait him so that they could hear him criticize others, he wouldn't fall for the bait.

Many were the times when people would come to say to him, "Luang Pu, why is it that some of our nationally renowned preachers like to attack others or denounce society or criticize other senior monks? Even if you paid me, I couldn't respect monks like that."

Luang Pu would respond,

40. Monks who victimize spirits  

Generally speaking, Luang Pu liked to encourage monks and novices to take a special interest in the practice of wandering in the forest to meditate and observe the ascetic practices. Once, when a large number of his students — both senior and junior — came for a meeting, he encouraged them to search for seclusion in the wilderness, living on mountains or in caves for the purpose of accelerating their practice. That way they'd be able to release themselves from their lower states of mind.

One of the monks said thoughtlessly, "I don't dare go to those places, sir. I'm afraid that spirits might victimize me."

Luang Pu shot right back,

41. Nice, but...  

At present there are a lot of meditators who get enthusiastic about new teachers or new meditation centers. Just as lottery enthusiasts get excited about monks who forecast lottery numbers, or amulet enthusiasts get excited about monks who make powerful amulets, in the same way, vipassana enthusiasts get excited about vipassana teachers. A lot of these people, when taken with a particular teacher, will praise that teacher to others and try to persuade them to share their opinion and respect for the teacher. And especially at present, there are famous speakers who tape their Dhamma talks and sell them all over the country. One woman once brought many tapes of a famous speaker's talks for Luang Pu to listen to, but he didn't listen to them. One reason was that he had never had a radio or tape player since the day he was born. Or supposing that he had had one, he wouldn't have known how to turn it on. Later, someone brought a tape player and played many of these tapes for Luang Pu to listen to. Afterwards, she asked him what he thought. He said,

42. Meditators who are uncertain  

At present, many people who are interested in meditation practice are extremely confused and doubtful about the correct way to practice. This is especially true of people just beginning to get interested, because meditation teachers often give conflicting advice on how to practice. What's worse, instead of explaining things in a fair and objective way, these teachers seem reluctant to admit that other teachers or methods of practice might also be correct. There are not a few who show actual disdain for other methods.

Because many people with these sorts of doubts would often come to ask Luang Pu's advice, I frequently heard him explain things in this way:

43. When dwelling, dwell above  

Everyone who came to pay respect to Luang Pu would say the same thing: Even though he was almost 100 years old, his complexion was bright and his health strong. Even those of us who lived near him all along rarely saw his face darken or look exhausted or get furrowed in displeasure or pain. His normal state was to be quiet and cheerful at all times. He had few illnesses and was always in a good mood, never excited about events or affected by praise or blame.

Once, in the midst of a gathering of elder meditation monks who were conversing about how to characterize the normal state of mind of those who live above suffering, Luang Pu said,

44. Looking for new teachers  

People practicing the Dhamma at present are of two sorts. The first are those who, when they learn the principles of the practice or receive advice from a teacher and get on the path, are intent on trying to follow that path to the utmost of their ability. The other sort are those who — even though they've received good advice from their teacher and have learned the correct principles of the practice — aren't sincerely intent. Their efforts are lax. At the same time, they like to go out looking for other teachers at other centers. Wherever they hear there's a good center, there they go. Meditators of this sort are many.

Luang Pu once advised his students,

45. Holding on vs. putting aside  

Students and practitioners of the Dhamma are of two sorts. The first sort are those who genuinely study and practice to gain release from suffering. The second are those who study and practice to brag about their accomplishments and to pass their days in arguments, believing that memorizing a lot of texts or being able to quote a lot of teachers is a sign of their importance. Many times, when people of this second sort came to see Luang Pu, instead of asking his advice on how to practice, they would spray out their knowledge and ideas for him to hear in great detail. Still, he was always able to sit and listen to them. In fact, when they had finished, he would add one more comment to theirs:

46. When the mind resists growing still  

In practicing concentration, there's no way everyone will get results at the same speed. Some people get fast results, others get slow results. There are even those who never seem to gain a taste of stillness at all. Still, they shouldn't get discouraged. The act of making an effort in the area of the heart is, in itself, a higher form of merit and skill than the act of giving gifts or observing the precepts. A large number of Luang Pu's students would ask him, "I've been trying to practice concentration for a long time, but my mind has never been still. It keeps wandering off outside. Is there another way I might be able to practice?"

Luang Pu would sometimes recommend this other method:

47. The genuine basis of the Dhamma  

There's one thing that meditators love to talk about, and that's, "What do you see when you sit in meditation? What appears when you meditate?" Or else they complain that they've been sitting in meditation for a long time and yet nothing has appeared for them to see. Or else they talk about seeing this thing or that all the time. This makes some people misunderstand things, thinking that when you meditate you get to see what you want to see.

Luang Pu would warn these people that this sort of aspiration is all wrong, for the purpose of meditation is to enter into the genuine basis of the Dhamma.

48. A warning not to be heedless  

To ward off any heedlessness or carelessness in the behavior of his monks and novices, Luang Pu would choose a poignant way of reprimanding them:

49. Sometimes he came down hard  

Ajaan Samret had ordained from when he was a child until he was almost 60 years old. He had been a meditation teacher, strict in his practice, good in his reputation, and respected by many people. But he didn't make it all the way. His state of mind deteriorated because he fell in love with the daughter of one of his supporters. So he came to take his leave of Luang Pu in order to disrobe and get married.

Everyone was shocked at this news and didn't believe it could possibly be true because, looking at his practice, they had assumed he would stay in the contemplative life to the end of his days. If the news were true, it would be a major blow to the meditative community. For this reason, fellow elders and his students tried everything they could to get him to change his mind and not disrobe. In particular, Luang Pu called for him and tried to talk him out of his plans, but to no effect. Finally, Ajaan Samret said to him, "I can't stay on. Every time I sit and meditate, I see her face floating right in front of me."

Luang Pu responded in a loud voice,

50. Not sidetracked  

I lived with Luang Pu for more than thirty years, attending to his needs all the way to the end of his life, and I observed that his practice was right in line with the Dhamma and Vinaya, right in line with the path that leads solely to release from suffering. He never got sidetracked into magical spells, sacred talismans, or any other dubious activities, not even the least little bit. When people asked him to bless them by blowing on their heads, he'd ask, "Why should I blow on your head?" When people asked him to put an auspicious mark on their car, he'd say, "Why put an auspicious mark?" When people asked him to determine an auspicious day or month for their activities, he'd say, "All days are good." Or if he were chewing betel and people would ask for the chewed remains, he'd say,

51. Simply a motion  

There were times when I felt ill at ease, fearing that I may have done wrong in being party to those who talked Luang Pu into doing things that he wasn't interested in doing. The first time was when he joined in the opening ceremonies for the Phra Ajaan Mun Museum in Wat Pa Sutthaavaat in Sakon Nakhorn. There were lots of meditation teachers and lots of lay people who went to the teachers to pay respect and ask for favors. Many people asked Luang Pu to blow on their heads. When I saw him just sitting there without responding, I pleaded with him, "Please just do it to get it over with." So he blew on their heads. After a while, when he couldn't get out of it, he'd make auspicious marks on their cars. When he grew tired of their requests for amulets, he allowed them to make amulets in his name. When he felt pity on them, he'd light the "victory" candle at their chanting rituals and join in their ceremonies for consecrating amulets.

But then I felt extremely relieved when Luang Pu said,

52. Seize the opportunity  

53. The limits of science  

It wasn't just once that Luang Pu taught the Dhamma using comparisons. Once he said,

54. How to extinguish suffering  

In 1977 a lot of undesirable events overwhelmed the senior officials in the Interior Ministry — loss of wealth, loss of status, criticism, and suffering. And of course, the pain and sorrow spread to affect their wives and children as well. So one day some of their wives came to pay respect to Luang Pu and told him of their suffering so that he might advise them on how to overcome it.

He told them,

55. The truth is always the same  

Many well-read people would comment that Luang Pu's teachings were very similar to those of Zen or the Platform Sutra. I asked him about this many times, and finally he replied in an impersonal way,

56. Refined  

Ajaan Bate of Khoke Mawn Forest Monastery came to converse with Luang Pu about the practice of concentration, saying, "I've been practicing concentration for a long time, to the point where I can enter fixed penetration (appana samadhi) for long periods. When I leave meditation, there are times when I feel a rapturous sense of ease long afterwards. Sometimes there's a sense of bright light, and I can fully understand the body. Is there anything else I should do next?"

Luang Pu answered,

57. Empty  

At a later time, Ajaan Bate, together with two other monks and a large number of lay people, came to pay respect to Luang Pu. After Luang Pu had advised the newcomers on how to do the practice, Ajaan Bate questioned Luang Pu further on the advice he had received on his last visit. "Letting go of all objects is something I can do only momentarily," he said. "I can't stay that way for long periods of time."

Luang Pu said,

58. Not all that clear  

Someone said: "I've read the passage in your biography where it says that, while you were wandering, you came to a good understanding about the issue of the mind concocting defilements and defilements concocting the mind. What does that mean?"

Luang Pu answered,

59. Knowledge from study vs. knowledge from practice  

Someone said: "The teachings about virtue, concentration, discernment, and release that I've memorized from books and from the teachings of various ajaans: Are they in line with Luang Pu's understanding of their essence?"

Luang Pu answered,

60. A strategy for loosening attachment  

Someone said: "When I bring the mind to stillness, I try to keep it firmly in that stillness. But when it meets up with an object or preoccupation, it keeps tending to lose the foundation I've been trying to maintain."

Luang Pu responded,

61. On eating  

A group of monks came to pay their respects to Luang Pu before the Rains Retreat and one of them said, "I've been meditating for a long time and have attained some peace, but I have this problem about eating meat. Even just looking at meat, I feel sorry for the animal to whom the meat belonged, that it had to sacrifice its life simply for me to consume it. It's as if I really lack compassion. When I start worrying about this, I find it hard to bring my mind to peace."

Luang Pu said,

62. More on eating  

About three or four months later, the same group of monks came to pay their respects to Luang Pu after the Rains Retreat and told him, "We ate vegetarian food throughout the rains, but it was very difficult. The lay people where we were staying in Khoke Klaang village, Praasaat district, knew nothing about vegetarian food. We had trouble finding any, and it was troublesome for the people who were supporting us. Some of the monks ended up in poor health, and some of us almost didn't make it all the way through the Rains Retreat. We weren't able to put as much effort into our meditation as we should have."

Luang Pu said,

63. Still more on eating  

On the second day of the waning moon in the third month of 1979, Luang Pu was staying at Prakhonchai Forest Monastery. After 8 p.m. a group of monks who liked to wander around, pitching their tents near populated areas, came to the monastery to spend the night there, too. After paying their respects to Luang Pu, they talked about what they felt was the outstanding feature of their practice, saying, "Those who eat meat are supporting the killing of animals. Those who eat only vegetables show a high degree of compassion. The proof of this is that when you convert to eating just vegetables, the mind becomes more peaceful and cool."

Luang Pu responded,

64. Business practices & Dhamma practice  

A group of merchants said, "We have our duties as merchants, which means that sometimes we have to exaggerate things or take excessive profits, but we're extremely interested in practicing concentration and have already started practicing. Some people have told us, though, that, with our livelihood, we can't practice meditation. What do you say about this, Luang Pu? For they say that selling for a profit is a sin."

Luang Pu said,

65. Buried memories  

Once when Luang Pu was staying at Yothaaprasit Forest Monastery, a large number of monks and novices came to pay their respects. After they had listened to his teachings, Luang Taa Ploi — who had ordained when he was old but was well restrained in his practice — said to Luang Pu, "I've ordained for a fairly long time now, but I can't yet cut my attachments to the past. No matter how firmly I set my mind on the present, I find that mindfulness lapses and I keep slipping back. Could you tell me another method to stop this sort of thing?"

Luang Pu responded,

66. In his own style  

Sometime around 1977, Luang Pu was invited to a celebration at Wat Dhammamongkon on Sukhumvit Road in Bangkok. During the celebration, he was invited to "sit in protection" as part of a consecration ceremony for Buddha images and amulets. After the ceremony was over, he went outside to rest in a small hut where he spoke with a large number of his monk-students who were studying in Bangkok at the time. One of the monks commented that he had never seen Luang Pu participate in a ceremony like this before, and wondered if this was his first time. He then went on to ask how one goes about sitting "in protection."

Luang Pu replied,

67. "I want to do well in my studies..."  

A young girl once said to Luang Pu, "I heard Grandfather Sorasak Kawngsuk say that anyone who wants to be intelligent and do well in her studies should first practice sitting in meditation to get the mind concentrated in stillness. I want to be intelligent and do well in my studies, so I've been trying to meditate and bring my mind to stillness, but it's never been willing to grow still. Sometimes I get even more restless than before. When my mind doesn't grow still in this way, how can I do well in my studies?"

Luang Pu answered,

68. The purpose of wandering  

Some monks and novices, after the Rains Retreat, like to go off wandering in groups to various places. Each of them makes a big production out of preparing his requisites and a full set of dhutanga accessories. But many of them go in a manner that deviates from the purpose of wandering for seclusion. For instance, some of them wear their dhutanga accessories on air-conditioned buses. Some go visiting their old friends in company offices.

So Luang Pu once said in the midst of a gathering of meditation monks,

69. To stop you have to know how  

A meditator once said to Luang Pu, "I've been trying to stop thinking in line with what you've taught, but I've never been able to succeed. What's worse is that I've gotten frustrated and my brain seems dazed. I'm convinced, though, that what you've taught isn't wrong, so I'd like to ask for some advice on what to do next."

Luang Pu responded,

70. Similar results, but not the same  

The second day of the waning moon of the eleventh month, Luang Pu's birthday, falls on the second day after the end of the Rains Retreat every year. So his students — both scholarly monks and practicing monks — liked to travel to pay their respects to him on that day, to ask his advice on the practice or to report the results of their practice from the preceding Rains. This is one tradition they observed as long as he was alive.

Once, after giving detailed advice on how to practice, Luang Pu ended with the following words,

71. There's only one place  

Phra Maha Thaweesuk was the first of Luang Pu's students to pass the ninth and final level of the Pali exams. Thus, in Luang Pu's name, Wat Burapha sponsored a celebration of his achievement.

After Phra Maha Thaweesuk had paid his respects to Luang Pu, Luang Pu gave him a short admonition:

72. The world vs. the Dhamma  

On March 12, 1979, Luang Pu went to Sri Kaew Cave Monastery on Phu Phaan Mountain, Sakon Nakorn province, for more than ten days of solitude and rest. On the evening of the last day before he was to leave, Ajaan Suwat together with the other monks and novices in the monastery came to pay their respects.

Luang Pu commented, "It's been comfortable resting here. The air is good, and the meditation easy. It makes me think of the old days when I was wandering."

Then he gave a Dhamma talk, which included the following passage:

73. Should you ask?  

Many people interested in the practice, whether lay or ordained, are not only intent on their practice but also like to search out teachers who are skilled in giving advice.

Once a group of meditating monks from the central region of Thailand came to spend many days listening to Luang Pu's Dhamma and to his advice on meditation. One of the monks told Luang Pu of his feelings: "I've searched out many teachers, and although they all teach well, they generally teach just about the Vinaya, or the practicing of wandering and following the ascetic practices, or else the bliss and stillness that come from practicing concentration. But as for you, you teach the straight route to the top: not-self, emptiness, nibbana. Forgive me for being so forward as to ask, but in teaching about nibbana, have you attained it yet?"

Luang Pu answered,

74. The purpose of the practice  

Ajaan Bate, a close relative of Luang Pu's, lived at Khoke Mawn Monastery. Even though he ordained only late in life, he was extremely strict in his practice of meditation and the ascetic practices. Luang Pu once praised him, saying that his practice had gotten good results. When Ajaan Bate fell seriously ill and was near death, he said that he wanted to see Luang Pu one last time, to bid him farewell before dying. I informed Luang Pu, who went to see him. On his arrival, Ajaan Bate got up and bowed down to him and then lay back on his sleeping mat as before, without saying a word. But his smile and the happy look on his face were easy to see.

Luang Pu said to him in a voice both clear and gentle,

75. Hoping for far-off results  

When lay people came to visit Luang Pu, he ordinarily wouldn't ask them about anything far away. He'd usually ask, "Have you ever meditated?" Some would respond that they had, others that they hadn't.

One woman, a member of the latter group, was more outspoken than the rest. She said, "As I see it, there's no reason we have to go to all the trouble of meditating. Every year I hear the Mahachaad sermon [a long, poetic chant of the Buddha's penultimate life, as Prince Vessantara] at least 13 times at many different temples. The monks there say that listening to the Mahachaad story guarantees I'll be reborn in the time of the Buddha Sri Ariya Metteya, where I'll meet with nothing but pleasure and ease. So why should I make things difficult for myself by meditating?"

Luang Pu said,

76. Nothing more than that  

Sometimes, when Luang Pu noticed that the people who came to practice with him were still uncommitted, still pining after the happiness and enjoyment of purely worldly things to the point where they weren't ready to let them go and practice the Dhamma, he'd give them a teaching to think about so as to see things clearly for what they are:

77. It's easy if you're not attached  

Wat Burapha, where Luang Pu spent each Rains Retreat without exception for more than 50 years, is situated in the heart of the town of Surin, right in front of the Provincial Offices and next to the provincial court. For this reason, the noise of cars and trucks was constantly disturbing the peace and quiet of the monastery. Especially during the annual Elephant Fair or any of the holidays, there would be noise and bright lights for seven or fifteen days at a time. The monks and novices whose minds still lacked resilience would be especially bothered by this.

Whenever they'd bring this to Luang Pu's attention, they'd always get the same response:

78. Sometimes what I heard amazed me  

One of my weaknesses was that I liked to talk with Luang Pu half in jest. This was because he never took offense, and was always approachable to the monks and novices who lived close to him. Once I asked him, "In the texts they say that devas came by the tens of billions to listen to the Buddha. Would there be enough space to hold them all? Was his voice loud enough for all of them to hear?"

When I heard Luang Pu's answer I was stunned and amazed, for I had never read anything like it in the texts and had never heard anyone say such a thing before. On top of that, I heard him say this only when he was seriously ill and nearing death.

He said,

79. Even this sort of question  

That insoluble problem that people — whether children or adults, intelligent or stupid — argue about uselessly and without ever coming to an agreement, is this: Which came first, the chicken or the egg? For the most part, they argue about this only in jest and can never come to any conclusion. Still, there were people who would bring this question to Luang Pu, thinking that he probably wouldn't answer a question of this sort. But eventually I heard him give an answer like nobody else's when one day Phra Berm came to massage his feet and asked him, "Luang Pu, which came first, the chicken or the egg?"

Luang Pu answered,

80. A scolding  

There were times when Luang Pu seemed almost annoyed with people who, having hardly meditated at all, asked him how to push things along so that they could see results right away.

He would scold them,

81. Letting go of one thing to get stuck on another  

One of Luang Pu's lay students came to pay his respects and to report proudly on the results he had gained from his practice, saying, "I'm really glad to see you today because I've been practicing in line with your advice and have been getting results step by step. When I start meditating, I let go of all external perceptions, and the mind stops its turmoil. It gathers together, grows still, and drops into concentration. All other preoccupations disappear, leaving just happiness, an extreme happiness, cool and refreshed. I can stay there as long as I want."

Luang Pu smiled and said,

82. A comparison  

"The mind of a noble one who has reached the transcendent, even though it may live in the world, surrounded by whatever the surroundings, can't be pulled by the world into getting perturbed or mixed up with those things at all. In other words, the affairs of the world [gain, loss, status, loss of status, praise, criticism, pleasure, and pain] can't overwhelm it, can't pull it back to the level of a run-of-the-mill person's mind. It can't be brought under the power of defilement or craving ever again.

83. Another comparison  

"The paths, fruitions, and nibbana are personal: You can truly see them only for yourself. Those who practice to that level will see them for themselves, will be clear about them for themselves, will totally end all their doubts about the Buddha's teaching. If you haven't reached that level, all you can do is keep on guessing. No matter how profoundly someone else may explain them to you, your knowledge about them will be guesswork. Whatever is guesswork will have to be uncertain.

"It's like the turtle and the fish. The turtle lives in two worlds: the world on land and the world in the water. As for the fish, it lives only in one world, the water. If it were to get on land, it would die.

"One day, when a turtle came down into the water, it told a group of fish about how much fun it was to be on land: The lights and colors were pretty, and there were none of the difficulties that came from being in the water.

"The fish were intrigued, and wanted to see what it was like on land, so they asked the turtle, 'Is it very deep on land?'

"The turtle answered, 'What would be deep about it? It's land.'

"The fish: 'Are there lots of waves on land?'

"The turtle: 'What would be wavy about it? It's land.'

"The fish: 'Is it murky with mud?'

"The turtle: 'What would be murky about it? It's land.'

"Notice the questions asked by the fish. They simply take their experience of water to ask the turtle, and the turtle can do nothing but say no.

84. Things outside and in  

The evening of April 2, 1981, after Luang Pu had returned from a ceremony in the palace and was resting at the royal monastic dwelling in Wat Bovorn, a high-ranking monk who was also a meditator came to visit and to converse with him about the Dhamma. His first question was this: "They say that a person who was a yakkha in a previous life, on returning to a human birth, can study magical formulae and be very powerful in whatever way he uses them. How true is that?"

Luang Pu sat right up and answered,

85. Not even the five precepts  

Great senior monks tend to have lots of students, both lay and ordained. And among those students are people both good and bad. Especially among the monks: There are lots of good ones, with a few bad ones mixed in. One of the monks close to Luang Pu tended to be a little too casual about taking things without permission. People would report this to Luang Pu, but he tended not to say anything about it.

Once, when he wanted something that this monk had taken, he asked another monk to go ask after it, but the first monk denied having taken it. The second monk came back to inform Luang Pu of the first monk's denial. Luang Pu didn't complain, but simply said this:

86. Never perturbed  

It was after 10 p.m., and I saw that Luang Pu was sitting and resting, so I went to inform him, "Luang Pu, Ajaan Khao has died."

Instead of asking when or how, Luang Pu said,

87. How the Dhamma protects  

The great fire in Surin resulted in lot of suffering: a huge destruction of property and a great sense of loss. Some folks even went out of their minds. People came in a stream to see Luang Pu and to bemoan the good they had done in the past, saying, "We've been making merit at the temple and practicing the Dhamma since the time of our grandparents. Why didn't that merit help us? Why didn't the Dhamma protect us? The fire totally destroyed our homes." Many of these people stopped coming to the monastery to make merit because the Dhamma didn't help protect their homes from burning down.

Luang Pu said,

88. Only practice can resolve doubt  

When people asked Luang Pu about death and rebirth, or about past and future lives, he was never interested in answering. Or if some people argued that they didn't believe that heaven or hell really existed, he never tried to reason with them or to cite evidence to defeat their arguments. Instead, he'd give them this piece of advice:

89. Is that all they want?  

Even though people would come in groups to hear Luang Pu's opinion about rebirth, claiming that this person or that was able to remember many past lives, seeing what they had been in the past or who their mothers or relatives in past lives had been, Luang Pu would say,

90. No fables  

In all the long time I lived close to Luang Pu, there were never any fables or entertaining tales in his teachings — no jataka tales or stories of the present. All his teachings were noble truths, pure and simple, on the ultimate or impersonal level. Or else they were a few carefully chosen comments, as if he were trying to be frugal in his words. Even when he gave instructions on religious ceremonies or on how to make donations or basic morality, he taught in a very detached way. For the most part, he'd say,

91. Strange  

After the opening ceremonies for the Phra Ajaan Mun Museum, Luang Pu traveled further to visit Ajaan Funn at Khaam Cave. In those days, large vehicles could go no further than the base of the hill where the cave was located, which meant that Luang Pu had to climb a long distance up the hill. This he found extremely tiring, having to stop and catch his breath many times. I felt keenly pained for my part in putting him to such difficulties. Finally, when we had reached the meeting hall at the top of the hill and Ajaan Funn had paid his respects, Ajaan Thate happened to arrive as well.

Seeing these three great elders coincidentally meeting and hearing them converse in a friendly way in such a peaceful and smiling atmosphere, my sense of inner pain totally disappeared and was replaced by a feeling of rapture.

Ajaan Funn expressed his admiration of Luang Pu, saying, "Your health is very strong. Even at your age, you're still able to climb all the way up the hill."

Luang Pu responded,

92. Stranger still  

I'm sure you can imagine how thrilled the large surrounding crowd of lay people was to be present at this coincidental meeting of three great ajaans. This sort of opportunity isn't easy to find. So two photographers from Surin starting taking as many pictures as they could.

When we were back on the bus for the trip home, the photographers saw that everyone was hungry for the pictures, so they announced that they would blow them up to 12" prints and sell them, with the proceeds going to help Jawm Phra Forest Monastery. I thought to myself that it wasn't a very pretty thing to see a price put on an ajaan's pictures with the purpose of selling them, but almost everyone on the bus placed an order.

When the photographers developed their film, they discovered that, of the more than twenty pictures they had gone to all that effort to take, all were totally blank, like a cloudless sky. That put an end to everyone's hopes for the pictures and, as it turned out, that was the last meeting among those three great ajaans.

93. The truth as he saw it  

When people asked Luang Pu if he had read any of the many accounts of Ajaan Mun's life, he would answer, "A few." The next question would be, "And what do you think of all the psychic powers and miraculous events they describe?" Luang Pu would answer, "Back in the days when I was living with Ajaan Mun, I never heard him mention anything about them."

Normally, when Luang Pu would speak of Ajaan Mun, he'd speak only of his ascetic practices, saying,

94. Answering questions with questions  

Because I had been on familiar terms with Luang Pu for a long time, when I would ask him a question he would tend to answer by asking a question in return — his way of getting me to think out the answer on my own.

For example, when I asked, "The minds of arahants are clean and bright. Can they predict the next lottery number accurately?" he answered, "Would arahants be interested in knowing stuff like that?"

When I asked, "Do arahants dream in their sleep like ordinary people?" he answered, "Aren't dreams an affair of the aggregate of fabrication?"

When I asked, "Have there ever been any run-of-the-mill people still thick with defilements who have nevertheless been able to teach other people to become arahants?" he answered,

95. Luang Pu's habits  

Bodily: He was physically strong and nimble, well-proportioned in his features, clean-smelling, with few diseases. He liked to bathe with warm water only once a day.

Verbal: He had a deep voice, but spoke softly. He was a man of few words who spoke the truth, spoke directly, with no scheming to his speech. In other words, he never hinted, never cajoled, never spoke sarcastically, never gossiped, never begged, never asked anyone's pardon, never talked about his dreams. He never told jataka stories or fabulous tales.

Mental: There was a truth to him — once he had set his mind on doing something, he would work at it until he succeeded. He was always kind and compassionate, quiet, calm, and enduring. He never flared up in anger or showed any signs of frustration or impatience. He was never upset about things that were lost, and was never heedless. Fully mindful, alert, he was cheerful at all times. He never seemed to suffer, and was always unshaken by events. No untoward states of mind overcame him.

He always taught us,

96. Heavy pain, but not heavy with pain  

Luang Pu was severely ill at the Chulalongkorn Hospital. On the night of the 17^th day of his stay, he was very fatigued, to the point where the doctors had to give him an oxygen tube. Late that night, after midnight, a famous monk together with a large following came to pay respect. Seeing that this was a special occasion, I let them into Luang Pu's room. Luang Pu lay on his right side with his eyes closed throughout the visit. When the monk and his following had bowed down to him, the monk leaned over him and spoke directly into his ear, "Luang Pu, do you still have feelings of pain?"

Luang Pu answered,

97. A safe shortcut  

On January 20, 1973, just before Luang Pu was to leave Chulalongkorn Hospital, his students decided to donate a sanghadana to dedicate the merit to the past generations who had built the hospital and had since passed on.

When the ceremony was over, a number of doctors and nurses came to pay their respects to Luang Pu and to express their happiness that he had recovered. They commented in a friendly way, "Your health is still good and strong. Your face is bright, as if you hadn't been sick at all. This is probably the fruit of your good powers of concentration. We don't have much spare time to practice concentration. Are there any methods that are simple or quick?"

Luang Pu responded,

98. Everything comes from action  

Throughout his life, Luang Pu never accepted the idea of lucky hours or lucky days. Even when he was simply asked, "What would be a good day to ordain?" or "to disrobe?" or "Which days are lucky or unlucky?" he never went along with the idea. He'd usually say, "All days are good." If people asked him to determine an auspicious time, he would have them go find out for themselves, or else he would say, "Any time that's convenient is a good time."

He would conclude by saying,

99. Making no show  

Luang Pu never did anything to make a show or call attention to himself. For example, if people wanted to take his picture, their timing would have to be right. For instance, if he had already put on his full set of robes to listen to the Patimokkha or to ordain a monk or to participate in one sort of ceremony or another, then if you asked to take his picture at a moment like that, it would be easy. But if he was sitting informally and you asked him to get up and put on his robes to pose for a picture, you'd have a hard time getting him to comply.

Once, a lady from Bangkok brought a fine blanket for Luang Pu to use in the cold season. A few months later, in the middle of the hot season, she happened to come and pay her respects again. She asked him to get the blanket and pose with it so that she could take a picture, because she had forgotten to take a picture when she had donated it. Luang Pu refused to do so, saying gently, "There's no real need for that." Even when she asked him a second time, and a third, he kept saying, "There's no real need."

When she left I felt ill at ease, so I went to Luang Pu and asked him, "Do you realize how dissatisfied she was?"

Luang Pu smiled and said,

100. The end of rebirth  

Once a senior meditation teacher came to discuss many high-level topics of Dhamma with Luang Pu and ended with a question: "Some of the senior meditation monks conduct themselves well and inspire great respect. Even other monks agree that they're firmly established in the Buddha's teachings. But then something happens. Either they disrobe, or their behavior starts going astray, running afoul of the Dhamma and Vinaya. So what level of Dhamma does one have to reach in order to cut transmigration for sure, so that there's no more becoming and birth?"

Luang Pu said,

101. A comparison  

"The desire to know and see so as to put an end to one's doubts is something you find in all advanced people. Every science, every branch of learning, has been established so that people will question and want to know. That's when they'll make the effort to study and practice to reach the goal of that branch of learning.

"But in the area of the Buddha's teachings, you have to study and practice in a balanced way. And your effort has to be intense so that you can enter into the highest thing in the Dhamma on your own. That's when you'll end your doubts totally on your own.

"It's like a person from the countryside who's never seen Bangkok. When people tell him that, in addition to being developed in other ways, Bangkok has a 'Jewel Wall' [the name of the fortress wall around the Grand Palace] and an enormous 'Gold Mountain' [the name of the cetiya at Wat Sraket], he makes up his mind to go to Bangkok with the expectation that he'll be able to get some jewels from the wall and some gold from the mountain. But when he finally makes it to Bangkok and someone shows him, 'That's the Jewel Wall; that's the Gold Mountain,' that puts an immediate end to all his questions and expectations.

102. The safest way to dwell  

I remember that in 1976 two meditation teachers from the northern part of the Northeast came to pay their respects to Luang Pu. The way they discussed the practice with him was very delightful and inspiring. They described the virtues and attainments of the different ajaans with whom they had lived and practiced for a long time, saying that that luang pu had concentration as his constant mental dwelling; this ajaan dwelled in the Brahma attitudes, which is why so many people respected him; that luang pu dwelled in the limitless Brahma attitudes, which is why there was no limit to the number of students he had, and why he was always safe from dangers.

Luang Pu said,

103. Continued  

When those two monks heard Luang Pu say that he dwelled with knowing, they were silent for a moment and then asked him to explain what dwelling with knowing was like.

Luang Pu explained,

104. The end of stress  

Luang Pu was pure in his speech because he liked to talk about the genuine truth. He'd speak only of the highest aims of the Buddha's teachings, he'd refer only to the Buddha's words that led solely to the end of suffering and stress. You could tell this from the Buddha's teaching he quoted most often.

The Buddha said,

105. His last illness  

When Luang Pu returned from the hospital in early 1983, it didn't mean that he had fully recovered from his illness, simply that he had to use an extreme level of endurance to survive for eight more months, to the special merit-making celebration that had been planned for his 96^th birthday. As the day of the ceremony approached, his symptoms started getting erratic: He'd be very tired, uncomfortable, and feverish from time to time. I asked him if we should take him back to Chulalongkorn Hospital, but he said, "There's no need to." And then he added, "I forbid you to take me, for even if I went, I wouldn't recover."

I replied, "Last time your illness was heavier than this and you still recovered. This time it's not heavy at all. You're sure to recover."

Luang Pu said,

106. Approaching death  

On October 29, 1983, Luang Pu's condition was no better than stable after 1:00 p.m., but his complexion was abnormally bright. His followers — lay people, town monks, and forest monks — came in large numbers for the celebration.

At 3:00 p.m., a large contingent of forest monks came to pay respect to Luang Pu, who sat up and discussed the Dhamma with them. Speaking in a clear voice, he advised them on the entire path of practice as if he were resolving all their doubts and questions, summarizing all the meditation instructions he had ever taught.

Later that night, near 10:00 p.m., Luang Pu had us take him out of his hut in a wheelchair. He looked gently around the whole area of the monastery, with no one realizing that that would be his last look at things outside.

107. One last recollection of the Dhamma  

After 10:00 p.m., Luang Pu had us take him back into his room. He lay on his back, supported by a large pillow. He asked the eight or nine monks in the room to chant the Seven Blessing Chants for him to hear. Then he told them to chant the Sati-sambojjhanga Sutta three times, and Dependent Co-arising three times. Then he asked us to chant the Great Frames of Reference (Mahasatipatthana) Discourse, but none of us had memorized it. So he said, "Open your chanting books and chant from the book," but there were no chanting books around. Fortunately, Ajaan Phuunsak, who had been looking after Luang Pu all along, had brought his copy of the Royal Chanting Book, so he picked it up and searched through the book to find the right page, leafing back and forth until Luang Pu said, "Hand it here." He then opened the book to the right page without even looking at it and said, "Chant from right here." This amazed every monk in the room, for Luang Pu had opened the book right to the Mahasatipatthana Discourse, on page 172. The discourse was long, and it took us more than two hours to finish it. He listened quietly throughout.

108. Final words  

A few moments after we had finished chanting the Mahasatipatthana Discourse, Luang Pu began speaking about the Lord Buddha's total nibbana, from the beginning to the end. Here, I'll ask just to quote his concluding remarks:

Those were Luang Pu's last words.

109. A moment of wilderness in the city  

Let's go back in time for a moment to some events nearly 100 years ago. Luang Pu's group of four wandering monks and novices had split off from Ajaan Mun's group and were wandering through Thaa Khantho district in Kalasin province. As they went through the dense forest, they encountered all sorts of dangers and difficulties: every kind of wild animal and, in particular, malaria. Finally, one of the monks, unable to fight off the disease, died in a pitiful way right in front of his fellow monks. Worse than that, when Luang Pu split off from the group accompanied by just one small novice into another forest wilderness near Kut Kawm village, malaria came and took the life of the novice right before his eyes. Luang Pu could do nothing but look on in utter dismay, simply because he lacked the medicine to treat the disease.

Now come back to the events just after 4:00 a.m. on October 30, 1983. That same condition of wilderness returned for a moment in Luang Pu's room, for although he was seriously ill there wasn't a single nurse, not a single drop of saline solution anywhere around. There were simply Luang Pu's monastic students circled around him, as if protecting his total freedom to put down his body in a death that left no traces — completely pure, quiet, and calm.

110. Even the timing was apt  

The Buddha had searched for the truth for six years, and when he gained Awakening, he did so at the approach of dawn, i.e., after 4:00 a.m. Having gained Awakening, he taught for another 45 years, using the period after 4:00 a.m. each day to spread his awareness to see whom he should teach the next day. When the time came for his total nibbana, he chose the same time of day.

A bundle of fabrications that had arisen on October 4, 1888 in Praasaat Village, Surin province, grew and developed in stages, conducting his life in a way that was admirable and right. He remained in the ochre robe to the end of his days, practicing in an exemplary fashion, truly an "unexcelled field of merit for the world." He worked in a consummate way for his own true benefit and for the true benefit of others until October 30, 1983. That's when Luang Pu dropped his body at 4:13 a.m. — just like that.

What was amazing was that his students — lay and ordained, city dwellers and forest dwellers — had already gathered to make merit in celebration of the beginning of Luang Pu's 96^th year, the completion of his eighth twelve-year cycle, as if in full preparation for this event.

111. No bad karma with regard to the body  

It was only then that I understood what Luang Pu had meant when he said that he had no bad karma with regard to the body.

For even though he had reached his 96^th year, his body was strong, spry, clean, and calm. Always fully mindful and alert, he suffered no senility or forgetful lapses at all.

When the time came for him to die, he died quietly with no signs of pain or difficulty. He caused no trouble, mental or physical, for those who were looking after him: no waste of doctors, no waste of medicine, no waste of anyone's time.

In the midst of the stillness near dawn, free of the noise of people or traffic — even the leaves of the trees were still, the air was cool, with a gentle drizzle falling like snow — Luang Pu, a member of the pure, noble Sangha, dropped his body, leaving us with only his virtues to remember and miss in a way that will know no end.

Glossary  

Ajaan

(Pali: acariya): Teacher; mentor.

Appana samadhi:

Fixed penetration, the strongest level of concentration.

Arahang

(Pali: araham): Worthy; pure. An epithet for the Buddha.

Brahma:

Literally, a "great one." A deva inhabiting one of the highest celestial realms. The Brahma attitudes are four qualities of mind that enable one to become a brahma after death: good will, compassion, appreciation, and equanimity.

Buddho:

Awake; enlightened. An epithet for the Buddha.

Deva:

Literally, a "shining one." A terrestrial spirit or an inhabitant of one of the many heavens.

Dhamma (dharma):

Event; phenomenon; the way things are in and of themselves; their inherent qualities; the basic principles underlying their behavior. Also, principles of behavior that human beings ought to follow so as to fit in with the right natural order of things; qualities of mind they should develop so as to realize the inherent quality of the mind in and of itself. By extension, "Dhamma" is used also to denote any doctrine that teaches such things. Thus the Dhamma of the Buddha denotes both his teachings and the direct experience of nibbana, the quality at which those teachings are aimed.

Dhutanga:

Ascetic practice. Optional observances that monks may undertake to cut away mental defilement and attachment to the requisites of life. There are thirteen altogether, and they include the practice of wearing robes made from thrown-away cloth, the practice of using only one set of three robes, the practice of going for alms, the practice of not by-passing any donors on one's alms path, the practice of eating no more than one meal a day, the practice of eating from one's alms bowl, the practice of not accepting food after one has eaten one's fill, the practice of living in the wilderness, the practice of living at the foot of a tree, the practice of living under the open sky, the practice of living in a cemetery, the practice of living in whatever place is assigned to one, and the practice of not lying down.

Jataka:

A story, often mythical, of one of the Buddha's previous lives.

Jhana:

Meditative absorption in a single object, notion or sensation.

Kamma (karma):

Intentional act resulting in states of being and birth.

Khandha:

Heap; group; aggregate. Physical and mental components of the personality and of sensory experience in general, out of which one's sense of self is fabricated. Altogether there are five: form — physical phenomena; feelings of pleasure, pain, or neither pleasure nor pain; perception — mental labels and concepts; fabrications — thought-constructs; and consciousness of the six senses.

Luang Phaw:

Venerable father. A term of respect for an older monk.

Luang Pu:

Venerable paternal grandfather. A term of great respect for an elder monk.

Luang Taa:

Venerable maternal grandfather. A term connoting more affection than respected, usually — but not always — used for monks ordained late in life.

Magga:

Path. Specifically, the path to the cessation of suffering and stress. The four transcendent paths — or rather, one path with four levels of refinement — are the path to stream entry (entering the stream to nibbana, which ensures that one will be reborn at most only seven more times), the path to once-returning, the path to non-returning, and the path to arahantship.

Nibbana (nirvana):

Liberation; the unbinding of the mind from greed, anger, and delusion, from physical sensations and mental acts. As the term is used to refer also to the extinguishing of a fire, it carries connotations of stilling, cooling, and peace. (According to the physics taught at the time of the Buddha, the property of fire exists in a latent state to a greater or lesser degree in all objects. When activated, it seizes and sticks to its fuel. As long as it remains latent or is extinguished, it is "unbound.")

Paticca-samuppada:

Dependent co-arising, an analysis of the mental and physical factors that combine to produce suffering.

Patimokkha:

The code of the monks' 227 basic precepts, chanted fortnightly.

Phala:

Fruition. Specifically, the fruition of any of the four transcendent paths (see magga).

Phra:

Venerable. The common title for a monk.

Sambojjhanga:

Factor for awakening. There are seven in all: mindfulness, analysis of mental qualities, persistence, rapture, serenity, concentration, and equanimity.

Sangha:

The community of the Buddha's disciples. On the conventional level, this refers to the Buddhist monkhood. On the ideal level, it refers to those of the Buddha's followers, whether lay or ordained, who have attained at least the first of the transcendent paths (see magga) culminating in nibbana.

Sanghadana:

A donation dedicated to the entire community of monks, rather than to a specific individual.

Sati:

Mindfulness.

Sutta (sutra):

Discourse.

Vinaya:

The monastic discipline. The Buddha's term for his teaching was, "this Dhamma-Vinaya."

Vipassana:

Insight.

Wat:

Monastery; temple.

Yakkha:

A fierce spirit, usually associated with trees, mountains, or caves.