Traffic jams... Gossip... A boss’s anger... Unrequited love... Hunger and thirst... Sickness... Yesterday’s cravings, today’s sadness... and the anxiety of tomorrow. These things... are all 'Food'. They are the food our mind consumes endlessly. The mind eats them without knowing that... this is Suffering. Because we live with these emotions until we think they are normal. Over time, they accumulate into 'Rust' on the heart... turning the mind dark... until we cry out: 'Why is this happening to me?'
This content has been compiled and translated from the book Analayowat, a collection of teachings by Ajahn Khao Analayo, the Noble Monk of Wat Tham Klong Phen, Nong Bua Lamphu Province. (1888 - 1983).
Ajahn taught that: Whatever we do... the Mind leads it. All suffering comes from a gloomy Mind. Use Morality (Sīla) as a barrier against evil. Use Concentration (Samādhi) as a tool to train the Mind.
When we catch up with emotions in time... we will no longer use them as food.
Chapter 1: Ignorance (Avijjā) - Rust on the Heart
Regarding all phenomena (Dhamma), whether one performs Wholesome (Kusala) deeds, it is the Mind (Citta) that reaches them first; it is the Mind that is the forerunner. If one performs Unwholesome (Akusala) deeds or Evil (Pāpa), it is this very Mind. Whether one is radiant, bright, and cheerful, it is this Mind. Whether one is gloomy and turbid, it is this Mind. When the Mind is gloomy and turbid, there is no happiness in the world. Wherever one stays, there is no happiness. However, if the Mind is radiant and clear, the Buddha said: "Manasā ce pasannena"—for a person whose Mind is well-purified, even when speaking, there is happiness; even when acting, there is happiness. "Tato naṃ sukhamanveti"—wherever one is, happiness follows, just as a shadow follows the self.
The mind is the greatest; the mind alone is the leader; the mind alone is the most excellent of all. All things—whether Evil or Merit—are accomplished by the Mind. "Manas" translates as Mind. If the Mind is not good—"Manasā ce paduṭṭhena"—if the Mind is impure, gloomy, and turbid, falling under the power of Greed (Lobha), Hatred (Dosa), and Delusion (Moha), then the Mind is sorrowful. Even if that person speaks or performs work with the body, because the Mind is gloomy and not good, suffering follows that person just as the wheel follows the hoof-print of the ox. "Manasā ce pasannena"—if the Mind is bright, radiant, and not gloomy, even when speaking, working, or going anywhere, happiness follows like a shadow following the self.
All phenomena flow from a cause. What is the cause? The cause is Ignorance (Avijjā)—stupidity itself flows in. What is Ignorance? The foolish Mind is Ignorance. What is the rust of Ignorance? It is the rust of itself. It is like iron, or a sword and knife; if not sharpened for a long time, no one needs to apply rust to it; the rust arises on its own. It gathers rust by itself; it piles up and piles up until it becomes rust, until the mind is black and dark. It is the rust of the Mind itself. When rust is made to leave this mind, a mind well-trained brings happiness (Cittaṃ dantaṃ sukhāvahaṃ). One must be diligent; practice subduing and instructing the mind. Do not indulge the mind. Have knowledge that keeps pace with the mind; do not indulge the mind. Practice making the mind stay under the authority of mindfulness. Scrubbing it back and forth, the mind will become white. When the Mind is well-purified, speaking brings happiness, and working brings happiness.
Suffering (Dukkha) is a sublime truth. Where does it come from? Go on, keep piling it on! You'll see it comes only from stupidity. The Mind is the foolish one; therefore, it must suffer and be heated. Thus, it desires; it aspires; it wants to go here and there; it wants to be this and that. It does not want to be this or that because of aversion and hate. It does not want to be, yet it finds things to fix it, finds things to smear on it. When the skin gets wrinkled, people apply cream or even peel it off – but how many days does it last? It just wrinkles up again like before.
Craving for Non-Existence (Vibhava-taṇhā) is the desire not to be, the desire not to have, and dissatisfaction. For example, the decrepitude of life—gray hair, broken teeth, a withered body. One is saddened and wants to be young and tight as before. When hair is gray, one takes black dye to color it, but it grows out again. It is shameful. It is black at the tips but white at the roots. It is shameful again. One is dissatisfied, with eyes dim and blurred. One does not want to be old. Disliked objects—one does not want to meet, see, or be with them. This is called Craving for Non-Existence; there is resentment.
Craving (Taṇhā) is the cause that makes the Mind suffer. Therefore, the Buddha taught us to consider and see Suffering first. What is Suffering? The entire personality and body—this whole lump—is Suffering. Suffering comes from birth.
Craving is desire. Desire for liked objects is Craving. When one struggles to get it, one wants to "be." Then it becomes Craving. There are three Cravings. Desire [for senses] is called Sensual Craving (Kāma-taṇhā). As for Craving for Existence (Bhava-taṇhā), it is the desire to get, to be, to have, to hoard, to acquire for oneself. One wants to be a millionaire, a wealthy householder, or a great king. This is called "Bhava"—the desire to be and to have.
Not associating, not joining, not converging with what one likes is Suffering. Whatever a person desires, if they do not get that thing as hoped, it is Suffering. Where does this come from? From where do we receive such results? It is born from desire, called Sensual Craving—lust and satisfaction in forms, in things with consciousness and things without consciousness. Desire and satisfaction—Suffering is born from desire and lust.
Ignorance is the cause for the arising of Volitional Formations (Saṅkhāra). Volitional Formations are the requisite condition for the arising of Consciousness (Viññāṇa). Consciousness is the requisite condition for the arising of Mentality-Materiality (Nāmarūpa). The Buddha said to extinguish stupidity alone, and all results are extinguished. All phenomena flow from a cause. All phenomena, whether good or evil, flow from a cause: stupidity, lack of understanding, thinking it is a self or a person. Thus, one receives results as happiness and suffering continuously. This is called the Cycle of Rebirth (Vaṭṭa)—wandering without end.
Mentality-Materiality is the requisite condition for the arising of the Sense Bases (Āyatana)—eye, ear, nose, tongue, and body. The Sense Bases are the requisite condition for the arising of Contact (Phassa). When a form impinges on the eye, Consciousness arises there. When a sound impinges on the ear, Consciousness arises there. If the form is good, delight arises, satisfaction, pleasant Feeling (Vedanā), and the desire to obtain. If the form is not good, there is hatred, unpleasant Feeling arises, and one does not want it; thus, suffering arises.
Craving is the requisite condition for the arising of Clinging (Upādāna)—grasping firmly that the Aggregates (Khandha) are one's self, that "this is my self," "I am over there," "I am here," "I am a monk," "I am a novice." When there is Clinging—firm grasping—it is the cause for wanting. It is the cause for the arising of Existence (Bhava): Sensual Existence, Fine-Material Existence, and Immaterial Existence. When Existence arises, it is the cause for the arising of Birth (Jāti). When Birth arises, it is the cause for the arising of Old Age (Jarā) and Death (Maraṇa); Sorrow (Soka), Lamentation (Parideva), Suffering, Grief (Domanassa), and Despair (Upāyāsa) arise. One is resentful and stifled within this Cycle of Rebirth.
Extinguish stupidity alone, and there are no results. When the cause is extinguished, the results are extinguished accordingly. The results mentioned—receiving suffering and happiness—cease to exist. "Extinguish" means to extinguish Ignorance, the stupidity that is the very condition.
Ignorance is the Mind. That single Mind is called Ignorance. It is not knowing regarding all things. It does not know the pile of Volitional Formations, so it deludedly clings. If it likes something, it deludedly clings; if it dislikes something, it clings and burns itself. It does not know, so it wavers. Let us train our own Minds well. The Buddha said that all phenomena have the Mind as the forerunner, the Mind as the endowment, the Mind as the chief, and the Mind as the most excellent. If one does not torment, train, or cultivate it, this thing becomes toxic, burning day and night. It is because of this Mind. The Mind is not good; the Mind does not know the truth; the Mind is foolish. "Manasā ce paduṭṭhena"—a Mind that has faults and is corrupted by Lust (Rāga), Hatred, and Delusion. Wherever one goes, there is no comfort or happiness, only burning distress.
The original Mind is radiant; it is luminous and bright (Pabhassara). However, relying on Adventitious Defilements (Āgantuka-kilesa), they come to cover and bind it, making it turbid and hot. Adventitious Defilements are nothing else; they are not beyond the five Hindrances (Nīvaraṇa): Sensual Desire (Kāmacchanda), Ill-will (Byāpāda), Sloth and Torpor (Thīna-middha), Restlessness and Remorse (Uddhacca-kukkucca), and Doubt (Vicikicchā). When these emotions do not obsess the Mind, the Mind is pliable. The Mind is bright and suitable for work. The work is investigation; it becomes a light. These Hindrances come to cover and wrap the Mind, making it gloomy, turbid, and dark.
When Sloth and Torpor—drowsiness—obsess the Mind, look at the stars, look up at the sky, or otherwise recollect the virtues of the Buddha, the Dhamma, and the Sangha, or the virtues of the good deeds we have cultivated. When recollecting these, gladness arises for what has been done, and drowsiness will disappear.
Chapter 2: The Body (Kāya) - The Vessel for Sense Objects
The Buddha said that the Dhamma is not elsewhere; it is within the Whole Body (Sakalakāya) of everyone. Look at the Mind of this person; make it see its reality. The Buddha said that our Whole Body is Suffering. This Whole Body is Impermanent (Anicca). This lump is not a person, not a being. All phenomena are not people or beings. Whatever way they want to be, they proceed according to their nature. Their actions do not listen to our words. If it wants to be old, it grows old. If it wants to hurt, it hurts. If it wants to die, it dies. These phenomena belong to no one. Consider and see them as a lump of Dhamma. It is not under anyone's command. It is Suffering, it is Impermanent, it is Non-self (Anattā). It falls under the Three Characteristics (Tilakkhaṇa). Being a woman or a man is entirely Convention (Sammuti).
The possession of this personality is external wealth. Money, gold, rings, houses, and various homes acquired are external wealth; they cannot follow us. When one dies, they are left behind. When this body dies, it lies heaped upon the earth; no one keeps it.
The personality is common property; it belongs to no one. To each their own lump. It is something obtained purely. Born in this life and being fully complete – free from being mute, mad, blind, deaf, or mentally disabled. Having a body with eyes, ears, nose, tongue, body, and mind complete and perfect, we should consider that we have obtained a perfect treasure in this life. We must use it to create benefit. Do not just let it grow old and die in vain. This treasure is merely external. Make use of it; take the inner wealth, take the Noble Wealth (Ariyadhana)—the wealth that follows oneself. The treasures we seek in this life, whether becoming a billionaire or anything else, are all common property. They are external wealth that we rely on for this life only. When the breath ceases, these treasures become the property of the world. This personality and body become the property of the world; it becomes earth, water, wind, and fire.
Regarding Feeling: the body, it's just the way it is; it has been a nest of disease, a lump of disease since the beginning. However it may be, there is no wavering. The Buddha and all the disciples were unwavering towards it. When it undergoes change, the body follows its own story. It is their duty. Suffering is there; Feeling is there. When Feeling arises, train to investigate Worldly Conditions (Lokadhamma). We have obtained this form well. When it deteriorates, the Buddha was not shaken by it. If gain declines, let it decline according to its nature, but let our Mind not decline. Blame is merely wind from the mouth; when one sees it for what it is, the Mind is not anxious. When the Mind does not get involved with the body, there is only happiness. When suffering arises, if one sees it for what it is, the Mind is not shaken.
The Thirty-two Parts of the Body (Dvattriṃsākāra) include hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestine, small intestine, undigested food, feces, brain, and head, for example. These are separate things; they are not a person. The Buddha said, "It is not a person."
Furthermore, the Buddha spoke of the Four Elements (Dhātu): Earth, Water, Wind, and Fire converging together, called Form (Rūpa) or the Great Primary Elements (Mahābhūtarūpa). The things that rely on the Four Elements are: Feeling—the experiencing of moods, whether happy or suffering; Perception (Saññā)—memory and noting, "that is a dog, this is a cat," remembering this and that; Mental Factors (Cetasika)—thinking and concocting at the Mind, which is Volitional Formations; and Consciousness—knowing through the six Sense Bases. These we call the Form Aggregate, Feeling Aggregate, Perception Aggregate, Volitional Formations Aggregate, and Consciousness Aggregate—called the Aggregates. There is no person, no being. These things are not self, not a person, not a being. Consciousness is merely knowing; it knows right here. Search back and forth—where is the person?
Regarding the Truth of Suffering, let it be known. Investigate it both externally and internally. Or investigate outward: hair, body hair, nails, teeth, skin—the thirty-two parts. When dispersed into every part, does any "person" remain? There is no person. Define it out until only the Sense Bases remain. Conventions and suppositions are the Aggregates: Form, Feeling, Perception, Volitional Formations, and Consciousness. The Form Aggregate is the Four Elements converging to become the Form Aggregate. If there is Form, Feeling arises. Next, Contact arises continuously. The Buddha did not say to investigate elsewhere; investigate right here. All of our lump and their lump is a lump of Dhamma. Do not look elsewhere. Do not investigate elsewhere. To go on grasping and fabricating things about these lumps will cause the owner to get stuck. Investigate this. The path to go to Nirvana (Nibbāna) is just this.
Chapter 3: Morality (Sīla) - Flushing Poison from the Mind
A clansman who maintains Morality, who is fully endowed with perfect Morality, possesses happiness. Even when entering into association with any assembly—whether an assembly of kings, householders, Recluses (Samaṇa), or Brahmans (Brāhmaṇa)—he is bold and courageous, without fear of people. This is because he thinks, "I am well-purified." Even without knowledge, he does not fear that others will blame him for being impure in this or that way. He does not think that; he is not afraid. And he is beloved by fellow humans and beloved by all animals. A person with Morality has a cool heart; the Mind reaches out to others.
Let us not be diligent only in doing evil. Let us be diligent in doing good, making purity, making Merit (Puñña) and Wholesomeness. Be diligent in this way. Evil involves scolding each other; evil makes the face red. We are truly diligent in doing evil (Pap). We go and diligently apply evil. If one knew it was evil, one would not be diligent. Therefore, fear evil. Arguments, cursing, quarreling, and harming are evil. Do not take part in it. Steer far away. Keep the Mind from it; do not pay attention to it. When one abstains, there is no distress. Whatever anyone says, we do not speak back. If they criticize or gossip, they are speaking to themselves. Their mouth is on them; their ears are on them.
When the Mind has committed evil, it does not forget. No one wants it—all that evil and bad Action (Kamma). Think about it. Prisoners steal and plunder, then flee to hide in forests, mountains, caves, and wilds because they do not wish for the police to catch them. But that does not escape evil.
Karma distinguishes beings into good and bad varieties. It is because of Karma. The Buddha did not prophesy whether upon death one is annihilated or born again. The Buddha did not prophesy whether this being would be born again or not. If one still commits Karma, one must receive the results of Karma. Both good and bad Karma must receive a response. To act and not receive a response—that does not exist. Think about it. It is like someone borrowing our money; having borrowed, they must repay. If they do not repay, there are lawsuits and cases, causing only distress. They must repay everything. Think about it; it is like us. When we commit Karma against each other, a repayment must be made. Doing good, good results repay us. Doing evil, bad results repay us, causing us difficulty. It repays like that.
For this reason, we should act in a Wholesome way. We should maintain Morality to perfection. When Morality is perfect, we then work on Concentration (Samādhi). There will be peace and seclusion; it will gather. If it is obstructed, it is because some aspect of our Morality is flawed or obstructed, so it does not gather. Like those building a house—they must level the ground well before building. In the same way, if we maintain Morality purely, it is like leveling the ground. The Mind will not be distressed. The Mind will gather because it is cool, smooth, and even, without rough spots.
Abandon unwholesome evils—"Sabba pāpassa akaraṇaṃ"—persist in abandoning all evils in one's character. "Kusalassūpasampadā"—set the intention to perform good deeds perfectly for the full duration of a three-month period, without lack or defect. This is what the Buddha called making Wholesomeness fully endowed with heedfulness. "Sacittapariyodapanaṃ"—be one with Mindfulness and Clear Comprehension (Sampajañña). Train one's own Mind; teach one's own Mind. Do not look for faults in others. Look at oneself. If others are good, it is their good; if they are bad, it is their bad. How is our Mind? Occupied only with finding faults in others, occupied with watching others—this is evil and bad Karma. Cleanse one's own Mind to be pure and bright.
Chapter 4: Concentration (Samādhi) - The True Food
The matter of Mental Cultivation (Bhāvanā) is important. Cultivate and ripen the Faculties (Indriya). Cultivate this body; cultivate this Mind of ours. It is difficult. Once cultivated, there is no distress. The Mind is cool; the Mind is comfortable; there is no wavering. Let us set our intention. Each day, we will sit in meditation. Sit cross-legged, keep the body upright, and maintain Mindfulness. Do not let the Mind go. Establish Mindfulness with the Mind. Take "Buddho" as the object. At first, recite: Buddho, Dhammo, Sangho; Buddho, Dhammo, Sangho; Buddho, Dhammo, Sangho three times. Then take only "Buddho." Whatever work one is doing, one can do it. The Buddha said it can be done in every Posture (Iriyāpatha). All four postures are possible: standing, walking, sitting, or lying down. Lying down isn’t really a proper posture – as soon as you lie back, you doze off right away. Walking is good. Sitting and standing are also possible. Do all four postures. Do it.
We are going to fight the enemy. Our weapons are all ready, but we do not set our intention to do it. Like wanting to build a house but never building it. All the materials have been gathered and are ready, but they are just left to sit there, abandoned to fall apart for no reason. Wood is good but useless. If we just stack it up, it's useless. You must rely on doing. So, go on and do the postures: standing, walking, sitting, and lying down. AJahn Khao used an old saying: "The Five Lords are not forbidden to be the Five Lords," which simply means you can practice in any posture you prefer. What does our character and temperament suit? Whether Buddho-Buddho, Dhammo-Dhammo, Sangho-Sangho, or "Hair, hair of the body, nails, teeth, skin"—take one thing. Whatever suits, whatever fits one's temperament, leads to calm. The Mind becomes calm; the Mind is not distracted. This means it fits. We recite Buddho-Buddho-Buddho and the Mind becomes cheerful, cool, and delighted. This means it suits one's temperament. If it fits, take that. Recite Buddho-Buddho. This is called Tranquillity (Samatha).
One is Tranquillity, one is Insight (Vipassanā). Whatever fits one's temperament, if meditation is comfortable, use that. If it fits the temperament, the Mind becomes calm and comfortable, not distracted elsewhere. The Mind gathers. That is fitting for one's habit. If it does not fit the habit, thinking "Buddho" or anything else leads to distraction, difficulty in breathing, or stifled breathing. This means it does not fit one's temperament. Whatever fits, the Mind is comfortable, bright, and not distracted. In the beginning, whoever prefers whatever method, take that first. Investigating the thirty-two parts—this is called Insight; it is called research.
All Dhamma is right here, in our Whole Body. No need to search for it elsewhere. It is all complete. The Four Foundations of Mindfulness (Satipaṭṭhāna) are exact; we should practice them. He taught to investigate the Body, investigate Feeling, investigate the Mind, and investigate Dhamma—these four. Then investigate just one of them; do not take all of them. The Four Right Exertions (Sammappadhāna) exist: persist in abandoning evil, persist in cultivating merit. The Four Right Exertions include "Pahāna-padhāna"—the exertion to abandon. Abandon evil. Evil appears right here at the Mind, not born from elsewhere. Because the Mind goes and gathers external objects. External objects mean five things: forms, sounds, smells, tastes, and tactile sensations. It gathers them to concoct and think. Investigating the Body, it touches upon Feeling. When investigating the Mind, it touches upon Dhamma (mental qualities). When the 'thinking mind' (Citta) arises in conjunction with the 'receptive heart' (Jai), this is called a Mind-object (Dhammārammaṇa). These four things—Mind-objects are nothing else: the past that has passed, one recalls it—whether good or bad, one recalls it to ferment in this Mind. The future has not yet arrived, but one pulls it in, filling the present. This is called Mind-object.
"Mattaññutā"—being one who knows moderation in food (Bhatta). This is called "food of consumption." Things that should be eaten, one eats—things beneficial to the body, things that will not cause decline. Consumed, they cause growth and happiness; thus, one should consume them. Things not beneficial to the body, if consumed, cause the body to deteriorate or suffer; these should not be consumed. This is called "Mattaññutā ca bhattasmiṃ". "Food" here refers to sense-impressions (ārammaṇa), not just the food we physically consume. As for this "emotional food," one should not consume any of it. One should consume only the Mind-object (Dhammārammaṇa) which is the Dhamma itself.
All Wholesome actions have Mindfulness as the root and foundation. When there is Mindfulness, Wholesome Dhamma arises. One does only good in every way. Knowing this, let us train in Mindfulness. If it is wrong, know it. We will act with the body; let us recollect and be aware first. We will speak; let us recollect and be aware first. We will think; let us recollect and be aware first. If it is right, then speak; if it is right, then act; if it is right, then think.
If there is Mindfulness determining inwards, one will know at all times: Does our Mind have Lust? Or is it gone? If it is not there, one will know. Because this self watches. Is Hatred present? Or is Hatred gone? Look at Delusion, stupidity, and confusion—are they still present? One will know. Or if the Mind is free of Hatred and Delusion, one will know. The Buddha thus taught to investigate inwards to see. This is called "Seeing Dhamma." How is one's own Mind? Is it Wholesome? Does it have Loving-kindness? Does it have a Dwelling Place (Vihāradhamma)? Or is it still obsessed by Lust, Hatred, and Delusion? One will know and will be able to correct oneself. Hurry to release them. Hurry to make effort. Drive out the things that are gloomy—Lust, Greed, Hatred, Delusion. Let them go out. Let them thin out from the character and Aggregates. The Mind becomes pure and bright. What makes a person pure, what makes a person possess glory and wealth, is because the person performs good deeds and has Morality. Morality that is pure is the source of wealth.
"Buddho" is the One Who Knows. Knowing that one's Mind is pure and bright. A pure Mind is pure Morality. The self is the walker; Morality is the president. Whoever commits evil and bad Karma makes their own Mind gloomy, putting blame on themselves. The Wise say such a person is a fool and a wretch. It is born from the self. The self is pure, the self is good, yet one brings gloom and badness upon oneself, bringing it in to burn oneself. The self burns the self; that is, the Mind burns the Mind.
Let bygones be bygones. The past is gone; it has passed. Do not take it as an emotion to make the Mind gloomy. Why do so? The future has not yet arrived; do not think of it. Let it arrive first, then think. Investigate the present. Investigate to see that one does not escape death. Hurry to cultivate mental development. Let Morality, Concentration, and Wisdom (Paññā) arise. The evil that has been collected to burn the Mind—open it up and brush it away. Bring only goodness into one's own Mind and heart. Let the Mind be cheerful; let the Mind be delightful. Let the Mind be broad; do not let the Mind be narrow.
Chapter 5: Knowing Emotion in Time – Extinguishing Suffering
Benefit to oneself is making effort—that is, making the Mind calm, becoming Concentration. When the Mind is good, let it be calm as Concentration. When it is Concentration, make it steadfast with a single object. Then that very Mind will become a globe of Wisdom. It will shine light. It has a stream of Mind shooting out to investigate the Body again. Repeat it. It will see clearly. When it is calm, the Buddha taught to investigate the Truths—the four Realities. The Truths—the Realities—are the good things of the Buddha and of the disciples who heard and saw the truth like that. True how? Good how? Good because, like the disciples, in the beginning, they were Worldlings (Puthujjana). When they listened to the teachings of the Buddha, they considered and saw accordingly. Seeing, Disenchantment (Nibbidā) arose regarding the Five Aggregates: "It is not ours. It is merely a utensil; not ours." This is seeing the truth clearly. Then one abandons, withdraws, lets go, and does not cling. It transforms a Worldling into a Noble One (Ariya). That is why it is the Truth.
Bodily pain is the suffering of beings; it exists as a matter of course. Let us establish Mindfulness to train our Mind not to cling to the body. If it does not cling, we will train our Mind to be comfortable. Uncomfortable breathing is great suffering. It is suffering because one clings to emotions and holds onto them. All emotions—emotions that are pleasing—one clings to them. Emotions that are displeasing—one clings to them. Clinging to them burns the Mind. Dissatisfaction causes the Mind to be resentful. Pleasing emotions—when they are separated, the Mind is burned again. It causes sorrow and longing for one another. Whether the separated things are external objects or relatives and friends, separation is suffering. This is because one does not know the truth of emotions. The Buddha said they are old things. These groups have existed since olden times; they did not just come into existence now. We are born in this life, so we meet in this life. Things that are pleasing or displeasing are met with in every realm and every birth.
People die. Having died, we who stay also die. Why fear death? When death arrives, do not waver. The Buddha taught not to waver. If praise is gained, be glad, but it is impermanent. Blame and criticism exist in this world; they exist but are not permanent. Gain arises in the world, but it declines. Praise arises and then declines. Happiness arises and then declines. Blame arises and declines. Which one will you take as the essence? Why cling and hold on? Let go of everything. Make the Mind have a single object. Let it be "Buddho." "Buddho" is the One Who Knows. Let our heart be cheerful. Do not let our heart be gloomy. If our heart is gloomy, we must cleanse and clear it to make the heart cheerful; do not let it be turbid. Look at this Mind of ours. We will obtain the most merit because the Mind is calm and secluded.
Regarding making effort, if it is good, it is not beyond one's capability. The release from suffering is small; it exists within this personality, not elsewhere. The Mind is empty—that is all. Empty of everything. All things are not involved. It is not the self. When it does not cling, it is free from suffering; it has happiness. When the Mind is well-trained, it is pure and bright. The Mind is luminous (Pabhassara). Thus, it is clear that it is good. "Cittaṃ dantaṃ sukhāvahaṃ"—a Mind well-trained brings happiness without end. We are dim-eyed, blind, cloudy-eyed, and blurred. We do not see the path. So we grope along and fall into a pit. A cobra is in that pit. Falling down, the cobra bites us to death. Intend to investigate. This lump of elements—investigate inwards. Is it an element, an animal, or a person? This lump deceives us, bites us. There is no happiness. For this reason, the heart is turbid. When one knows the truth, lets go, and abandons—that is when the Mind will open its eyes to see only the light.
To be born in a good place is difficult. Our merit does not reach theirs. We must make it ourselves. To be born as a human, as a supreme being, is because of "Pubbekatapuññatā"—merit done in the past follows oneself to be born as a complete and perfect person. When one is complete, then "Attasammāpaṇidhi"—set oneself in the right place. Do not set oneself in a bad place. Keep Morality, give charity (Dana), and practice Concentration without fail. The Five Precepts—keep them pure and perfect. The Eight Precepts—keep them. Let us practice mental cultivation. Concentration is nowhere else; sit in meditation. "Buddho, Buddho"—no need to cry it out loud. Let it be just in the Mind. Mental cultivation is Noble Wealth within. It will follow to every realm and birth. Stick to heaven, come down to human, fall into a wealthy and perfect place, not difficult or poor. This wealth follows without disappearing. It follows until the end of realms and births.
People will transcend suffering through Energy (Viriya)—persistence. Persist in doing everything. All goodness and beauty should be persisted in. This is named a person who is not heedless. Those who cross the great hell and escape convention do so because they are not heedless in goodness and merit. Heedless people tend to commit evil and bad Karma upon themselves. For a heedless person, even if life is a hundred years long, it is the same as a dead person. A person who is not heedless regarding life—living even for a single day is better than a heedless person living for a hundred years. That is more excellent.
Wherever one stays, one will die anyway. We have set our intention; we have made a truthful vow. No matter what, let this be the last birth in this life. Whether this birth is destined to be the one or not, we will persist in effort. Even if death comes, we wander back and forth here; keep doing it until death. If not yet free from suffering, this lump is a lump of death. Born, we simply die and that is all. Carrying suffering like us—wandering into forests and wilderness for nothing. Born, there is only death. But we are not heedless; we have set our intention to cultivate goodness. So, could death possibly lead to suffering? Do not commit evil. Do not care only for the mouth and belly. Do not care only for sleep. We build goodness into ourselves. Hardship and difficulty do not exist; comfort of heart is what we build for ourselves.
A smart person must hurry to study Dhamma. You are all students; you have studied the worldly way a lot. Come study Dhamma for a change; it is good and correct. The first step is Morality. The Five Precepts are enough. Hold them well, firmly, and purely. That is enough. It is said to hold them according to one's status. You are students; the Five Precepts are good. If anyone holds the Eight Precepts, it is even better, if it can be done. Morality is the tool to suppress and calm the body and speech. When body and speech are calm, the Mind is calm. When the Mind is calm, it becomes steadfast—arising as Concentration. The Mind has power and strength. When the Mind is truly steadfast, whatever one wants to know, one can know. Wisdom arises, seeing clearly. When Wisdom exists, one is not deluded by anything anymore.
There were two brothers. The younger brother studied scriptures. The older brother ordained and went into the forest and wild to become a meditation monk, wandering (Tudong) in the wilds. The older brother attained Arahantship and returned to find the younger brother. The younger brother boasted, "I have learned the Tripitaka. Who gets more merit?" The older brother said, "The older brother gets more merit." The younger brother said he himself got more merit. They argued like that. Finally, they went to see the Buddha at Jetavana. The Buddha saw with his Gnosis (Ñāṇa) that the older brother who practiced meditation had more merit. But to let both understand for themselves, He performed a miracle, causing a flood to fill the area. The Buddha asked, "Coming along the path, what did you see?" They answered, "Saw only water." For the younger brother, the water flooded up to his waist. But for the older brother, the water flooded only over his instep in some places, or the shin. But the younger brother was submerged over his head. Here, it was seen who had more merit. Who received greater fruits (ānisaṃsa)?
The Buddha said, "We are the one who points out and teaches the Way." The way out of the world, the way to heaven, the way to Nirvana—We, the Thus-Gone One (Tathāgata), are merely the one who guides and teaches. You yourselves—all Laymen (Upāsaka) and Laywomen (Upāsikā)—must do it yourselves. Even all the Buddhas and all the Disciples did it themselves. Self must do for self. To exit the world, it is the self. Set the heart and mind to do it for oneself. To be stuck in the world, it is because one's own Mind wants to go, because one is deluded by oneself.
The original authentic mind, even though is luminous and bright, but when traveling in the Samsara for a long time countless, also swallowed various emotions until becoming black mind, dark mind. In this life, we have treasure that is complete attached coming with. We therefore should use this body... polish rust out from the mind, with Precepts and Concentration. Until born wisdom to know suffering and escape suffering according to order. This is the Dhamma heritage... of Ajahn Khao Analayo, the Noble Monk of Wat Tham Klong Phen.