Teachings by Ajahn Brahm.
taken from
http://www.abuddhistlibrary.com/Buddhism/B%20-%20Theravada/Teachers/Ajahn%20Brahmavamso/Meditation%20The%20Heart%20of%20Buddhism/Meditation%20The%20Heart%20of%20Buddhism-%20Ajahn%20Brahm.htm
This is an edited
version of a talk given by Ajahn Brahmavamso at
the Buddhist Society of Western Australia on the 4th February
2000.
NAMO TASSA
BHAGAVATO ARAHATO SAMMASAMBUDDHASSA
I want to talk
in depth today about the nature of Buddhism. Very often I read in
newspapers and books some strange things that are presented as
Buddhism. So here, I will point out the heart of the real Buddhist
teaching, not as a theory but as an experience.
What is Not The Heart of
Buddhism.
Psychotherapy.
I know that
some people still think Buddhism is some form of psychotherapy,
some way of applying wise attitudes or skilful means in order to
live more at peace in this world. Indeed, in the rich storehouse of
Buddhist teachings there are many things which do help people to
live life with less problems. Using wise attitudes and
compassionate intentions, Buddhism teaches an effective way of
dealing with the problems of the world. When these Buddhist methods
actually work, they give people faith and confidence that there
really is something in this Buddhist path which is valuable to
them.
I often reflect
on why people come here to the Buddhist Society on a Friday
evening. It's because they get something out of this. What they get
out of these teachings is a more peaceful life style, a happier
feeling toward themselves and more acceptance of other beings. It
is in that sense a therapy for the problems of life, and it does
actually work. However that’s not what Buddhism really is,
that's only one of its side affects.
Philosophy.
Some people
come across Buddhism and they find it's a marvellous philosophy.
They can sit around the coffee table after I've given a talk and
they can talk for hours and still not be close to enlightenment.
Very often people can discuss very high-minded things; their brains
can talk about and think about such sublime subjects. Then they go
out and swear at the first car that pulls out in front of them on
the way home. They lose it all straight away.
Ritual.
Or instead of
looking at Buddhism as a philosophy, many people look at it as a
religion. The rituals of Buddhism are meaningful, and they
shouldn't be discarded just because one thinks one is above ritual.
I know people are sometimes very proud, arrogant even, and think
they don't need any rituals. But the truth of the matter is that
rituals do have a psychological potency. For example, it is useful
in society when two people are going to live together that they go
through some sort of marriage ceremony. Because in that ceremony
there is something that happens to the mind, something that happens
to the heart. There is a commitment made deep inside which echoes
with the knowledge that something important has happened. In the
ceremonies and rituals of death, all of those rites of chanting,
reflection and kind words actually have a meaning for the people
involved. It does help them to come to accept with grace the
passing of a loved one. It helps them acknowledge the truth of
what's happened, that a final separation from that person has
occurred. And in that acceptance they come to peace.
In the same
way, at our monastery, in order to forgive another person and to
let go of past hurt, a ceremony of forgiveness is often used. In
the Catholic Church they have the ceremony of confession. The
precise details of a forgiveness ceremony don't really matter, but
what is important is that forgiveness is given, by some physical
means through some ritual or ceremony. If you just say, "Oh I'm
sorry", isn't that a lot different from also giving a present, or a
bunch of flowers? Or isn't it different from going up to them and
saying "look, what I did the other day was really unforgivable, but
come out to dinner with me this evening", or "here have a couple of
tickets to the theatre"? It's much deeper and more effective when
you weave a beautiful ceremony around forgiveness rather than just
muttering a few words.
Even the ritual
of bowing to a Buddha has a great meaning. It's an act of humility.
It's saying I'm not enlightened and yet there is something that is
beyond me which I am aspiring towards. It's the same humility that
a person has when they go to school, or university and they
acknowledge that the lecturers and the professors know more than
they do. If you argue with professors when you go to university,
are you going to learn anything? Humility is not subservience,
which denies the worth of yourself, But humility is that which
respects the different qualities in people. Sometimes the act of
bowing, if it's done mindfully, is a ceremony, a ritual that can
generate a great sense of joy. As a monk many people bow to me, and
I bow to many others. There is always someone that you have to bow
to no matter how senior you are. At the very least there is always
the Buddha to bow down to. I enjoy bowing. When there is a monk who
is senior to me, bowing is a beautiful way of overcoming ego and
judging, especially when I must bow to a really rotten monk (the
good monks are easy to bow to). This is a ritual which if done in
the right way can produce so many benefits. At the very least, as I
tell people at the monastery, if you do a lot of bowing it
strengthens your stomach muscles and you don't look fat! But it's
more than that.
So these
Buddhist rituals are useful, but Buddhism is much more than
that.
When you ask
what Buddhism really is, it's a hard question to answer in
a few words. You have to come back to this process of
meditation because there is the crux, the fulcrum of Buddhism, the
heart of Buddhism. As everybody who has ever come across the
Buddhist teachings would know, the Buddha was a man who became
enlightened while meditating under a tree. A few minutes ago you
were doing the same meditation for half an hour! Why where you not
enlightened? That enlightenment of the Buddha was actually what
created this religion of Buddhism. It is its meaning, it is its
centre. Buddhism is all about enlightenment; not just
about living a healthy life, or a happy life, or learning to be
wise and saying smart things to your friends around the coffee
table. Again Buddhism is all about this enlightenment.
First of all
you have to get some feeling or indication of what enlightenment
actually is. Sometimes people come up to me and say "I'm
enlightened", and I sometimes get letters from people saying "thank
you for your teachings, please know that I am enlightened now". And
sometimes I hear other people say of teachers or gurus "Oh Yeah,
they are certainly enlightened" without really knowing what that
means. The word enlightenment stands for some opening of wisdom,
some understanding which stops all suffering. The person
who hasn't abandoned all suffering is never enlightened. The fact
that a person still suffers means that they are yet to abandon all
their attachments. The person who is still worried about their
possessions, who still cries at the death of a loved one, who is
still angry, and who is still enjoying the pleasures of the senses
like sex, they are not enlightened. Enlightenment is something
beyond and free from all that.
Sometimes when
a monk talks like this he can very easily put people off. Monks
seem like "wowsers" [1], as they say in Australia.
They don't go to the movies, don't have any sex, don't have any
relationships, don't go on holidays, don’t have any pleasures. What
a bunch of wowsers! But the interesting thing which many people
notice, is that some of the most peaceful and happy people you meet
are the monks and nuns who come and sit here on a Friday evening
and give the talks. Monks are quite different from wowsers, and the
reason is that there is another happiness which the monks know and
which the Buddha has pointed out to them. Each one of you can sense
that same happiness when your meditation starts to take off.
The Buddha
taught that it is attachment that causes suffering and letting
go is the cause for happiness and the way to enlightenment.
Letting go! So often people have asked how do you let go? What they
really mean is, why do you let go? It's a difficult question to
answer and it will never be answered in words. Instead I answer
that question by saying "Now is the time to meditate, cross your
legs, be in the present moment," because this is teaching people
what letting go is all about. Moreover, the final moments of
the meditation are the most important. Please always remember
this. In the last few minutes ask yourself, "How do I feel?" "What
is this like and why?" "How did this come about?"
People meditate
because it’s fun, it's enjoyable. They don't meditate to "get
something out of it," even though when you meditate there are a lot
of good benefits to be had such as health benefits or reducing
stress in your life. Through meditation you become less intolerant,
less angry. But there is something more to it than that - it's
just the sheer fun of it! When I was a young monk that's what
made me become a Buddhist. It was inspiring to read the books but
that was not good enough. It was when I meditated and became
peaceful, very peaceful, incredibly peaceful, that something told
me that this was the most profound experience of my life. I wanted
to experience this again. I wanted to investigate it more. Why?
Because one deep experience of meditation is worth a thousand
talks, or arguments, or books, or theories. The things you
read in books are other people's experiences, they are not your
own. They're words and they might inspire, but the actual
experience itself is truly moving. It's truly earth shattering
because it shatters that which you’ve rested on for such a long
time. By inclining along this path of meditation you’re actually
learning what letting go really is.
For those of
you who have difficulty meditating, it's because you haven’t
learned to let go yet in the meditation. Why can't we let go of
simple things like past and future? Why are we so concerned with
what someone else did to us or said to us today? The more you think
about it, the more stupid it is. You know the old saying, "When
someone calls you an idiot, the more times you remember it, the
more times they've called you an idiot!" If you let it go
immediately, you will never think about it again. They only called
you an idiot at most once. It's gone! It's finished. You're
free.
Why is it that
we imprison ourselves with our past? Why can't we even let that go?
Do you really want to be free? Then acknowledge, forgive and let
go, what I call in Australia the "AFL Code" [2] - Acknowledge, forgive, and
let go of whatever has hurt you, whether it's something that
somebody has done or said, or whether it's what life has done. For
instance, someone has died in your family and you argue with
yourself that they shouldn't have died. Or you've lost your job and
you think without stop that that shouldn't have happened. Or simply
something has gone wrong and you are obsessed that it's not fair.
You can crucify yourself on a cross of your own making for the rest
of your life if you want to; but no one is forcing you to. Instead
you can acknowledge forgive and learn in the forgiving. The letting
go is in the learning. The letting go gives the future a freedom to
flow easily, unchained to the past.
I was talking
to some people recently about the Cambodian community here in Perth
and, being a Buddhist community, I have had much to do with them.
Like any traditional Buddhists, when they have a problem they come
and speak to the monks. This is what they have done for centuries.
The monastery and the monks are the social centre, the religious
centre, and the counselling centre of the community. When men have
arguments with their wives they come to the monastery.
Once when I was
a young monk in Thailand, a man came into the monastery and asked
me "Can I stay in the monastery for a few days?". I thought he
wanted to meditate, so I said "Oh you want to meditate?" "Oh no",
he said "the reason I want to come to the monastery is because I've
had an argument with my wife." So he stayed in the monastery. Three
or four days later he came up to me and said, "I feel better now,
can I go home". What a wise thing that was. Instead of going to the
bar and getting drunk, instead of going to his mates and telling
them all the rotten things that he thought his wife had done
thereby reinforcing his ill will and resentment, he went to stay
with a group of monks who didn't say anything about his wife, who
were just kind and peaceful. He thought about what he had been
doing in that peaceful, supportive environment, and after a while
he felt much better. This is what a monastery sometimes is: it's
the counselling centre, the refuge, the place where people come to
let go of their problems. Isn't that better than lingering on the
past, especially when we are angry at something that has happened?
When we reinforce the resentment, are we really seeing what's going
on? Or are we seeing through the perverted glasses of our anger,
looking at the faults in the other person, focussing only on the
terrible things they have done to us, never really seeing the full
picture?
One of the
things I noticed about the Cambodian community was that these were
all people who had suffered through the Pol Pot years. I know of a
Cambodian man whose wife had been shot by the Khmer Rouge in front
of him, for stealing a mango. She was hungry so she took a mango
from a tree. One of the Khmer Rouge cadres saw her and, without any
trial, he pulled out his gun in front of her husband and shot her
dead. When this man was telling me this, I was looking at his face,
looking at his bodily movements, and it was amazing to see that
there was no anger, there was no resentment, there was not even
grief there. There was a peaceful acceptance about what had
happened. It shouldn't have happened but it did.
Letting go of
the past is so we can enjoy the present, so the future can be free.
Why is it that we always carry around the past? Attachment to the
past is not a theory, it is an attitude. We can say, "Oh I'm not
attached". Or we can say, "I'm so detached I'm not even attached to
detachment," which is very clever, and sounds very good, but is a
lot of old rubbish. You know if you’re attached if you can’t
let go of those important things that cause you to suffer, that
stop you being free. Attachment is a ball and chain, which you
tie around your own legs. No one else ties it around you. You've
got the key to free yourselves, but you don't use it. Why do we
limit ourselves so and why can't we let go of the future, all the
concerns and the worries? Do you worry about what's going to happen
next, tomorrow, next week, next year? Why do you do that? How many
times have you worried about some exam or some test, or a visit to
the Doctors, or a visit to the Dentist? You can worry yourself sick
and when you get ready to go to the dentist you find they have
cancelled your appointment, and you didn't have to go anyway!
Things never
work out as you expect them to. Haven't we learnt yet that the
future is so uncertain that it doesn't bear worrying about? We
never know what's going to happen next. When we let go of the past
and the future, isn't that being on the path to deep meditation?
Aren't we actually learning about how to be at peace, how to be
free, how to be content.
These are
indications of what enlightenment means. It means seeing that many
of our attachments are based on sheer stupidity. We just don't need
this. As we develop this meditation deeper, we let go more and
more. The more we let go the more happiness and peace it gives us.
This is why the Buddha called this whole path of Buddhism a gradual
training. It's the path that leads one on, one step at a time, and
at every step you get a prize. That's why it's a very delightful
path and the prizes get more delightful and more valuable the
further you go. But even on the first step you get a prize.
I still
remember the first time I meditated. I remember the room. It was at
Cambridge University, in the Wordsworth Room at Kings College. I'd
never done any meditation before, so I just sat down there for five
or ten minutes with a few of my mates. It was only ten minutes but
I thought "Oh that was nice", I still remember that feeling. There
was something that was resonating inside of me, telling me that
this was a path which was leading somewhere wonderful. I'd
discussed over coffee and over beer with my friends all types of
philosophy, but the "discussions" had always ended in arguments
and they never made me happier. Even the great professors
at the university, who you get to know very well, didn't seem
happy. That was one of the reasons why I didn't continue an
academic career. They were brilliant in their field but in other
ways they were as stupid as ordinary people. They would have
arguments, worry and stress just like everyone else. And that
really struck me. Why in such a famous university, where people are
so intelligent, are they not happy? What's the point of being
clever if it doesn't give you happiness? I mean real
happiness, real contentment, and real peace.
The first
person I saw who had real contentment and peace was Ajahn Chah, my
teacher in Thailand. There was something about that man! I saw what
he had and I said to myself, "I want that, I want that
understanding, that peace". People from all over the world would
come to see him. Just because he was a monk didn't mean that
everyone was subservient, obsequious and always praising him. Some
people would go and argue with him and try to catch him out or even
shout at him. I remember a story about the first time he went to
England with Ajahn Sumedho. He went on alms round in Hampstead and
as he was walking on alms round, this was over twenty years ago,
this young hooligan came up to this funnily dressed Asian and threw
a punch at him just missing his nose. Ajahn Chah did not know this
person was trying to miss. Then he tried to kick him and just
missed. He was just trying to wind up this little Asian monk in
funny clothes. Ajahn Chah didn't know when he was going to be hit.
He never did get hit, because he kept peaceful, kept cool and never
got angry. Afterwards, he said England was a very good place and
that he wanted to send all his senior monks over there to really
test them out. As for Ajahn Chah, he had equanimity in
practice.
It's easy
saying "I'm enlightened", but then something happens like that and
you run a mile. Another monk in Hampstead at the time was just
going for a walk in the afternoon when he passed a pub. He didn't
realise at the time that there was a big soccer match between
England and Scotland on that day. It had already finished and the
Scots supporters where in the pub getting drunk. Around this
period, there was a popular TV series about a Kung Fu monk who,
when he was small, was called "grasshopper." These sozzled Scots
soccer fans looked through the window of the pub and said "Och it's
wee grasshopper," and this monk took fright. These where big
Scotsmen and they were very drunk. So he started running away, and
they chased him all the way back to the Temple. "Wee grasshopper"
was running for his life. He lost it. But the sort of practical
letting go that Ajahn Chah did in Hampstead is something which
gives you a sense that you are on the road to enlightenment.
The Heart of
Buddhism is a gradual path, one step after another step, and you do
get results. Some people say you shouldn't meditate to get results.
That's a lot of hogwash! Meditate to get results! Meditate to be
happy. Meditate to get peace. Meditate to get enlightened, little
by little. But if you're going for results, be patient.
One of the problems with Westerners is that when they make goals,
they are not patient enough. That's why they get disillusioned,
depressed and frustrated. They don't give their practice enough
time to mature naturally into enlightenment. It takes time, maybe a
few life times even, so don't be in a rush. As you walk each step,
there is always something you get out of it. Let go a little and
you get freedom and peace. Let go a lot and you feel
bliss. This is how I teach meditation both at my monastery and
here. I encourage meditators to aim for these stages of letting go,
these bliss states called Jhana.
Everyone
wants to be happy, and the Jhanas are how you can achieve
happiness, I mean real happiness, deep happiness. The only
trouble is these states don't last very long, only a few hours, but
still they are very attractive. They arise through letting
go, real letting go. In particular they arise through
letting go of will, choice, control. It's a fascinating thing to
experience a deep meditation and understand how it comes about.
Through such an experience you realise that the more you control,
the more you crave because of attachments, the less peaceful you
get. But the more you let go, the more you abandon, the more
you get out of the way, the happier you feel. Now this is a
teaching of something very profound, much deeper than you can read
in a book or hear in a talk and certainly much more useful than
discussing these things over a coffee table. You're actually
experiencing something. This is getting towards the heart of
religion, that which people call mysticism. You're actually
experiencing it for your self. In particular you are letting go of
this "controller," this "doer." Now that is the prime problem for
human beings. We can't stop messing things up. Very often we should
just leave things alone but we can't, we don't. Instead we make a
mess. Why can't you just relax and enjoy yourself instead of always
doing something?
It's hard to
stop in meditation, but the more you stop the more rewards you get,
the more peace you get. When you let go in meditation, let go the
will, let go of the control, when you stop talking to yourself, you
get inner silence. How many of you are fed up yet with this racket
that goes on inside your head all the time? How many of you
sometimes can't get to sleep at night when there's no noise from
the neighbours but there is something even louder between your
ears. Yak, Yak, Yak, Worry, Worry, Worry, Think, Think,
Think! This is the problem with human beings, when it's time
to think they can't think clearly and when it's time to stop
thinking they can't be at peace. When we learn how to meditate we
get this sense of being more balanced, and we know how to let go.
We now how to let go to the point where all thoughts disappear.
These thoughts are just commentaries, they're just descriptions.
The difference between thought and reality is the difference
between, say, reading a book about New York and going to New York.
Which is more real? When you're there, you smell the air, you feel
the atmosphere, you sense the character, all of which are things
you can't write in a book. The truth is always silent. The lie
is always with words.
Remember "con
men," "con women" as well. These con men can sell you anything!
There's one living in your mind right now, and you believe every
word he says! His name is Thinking. When you let go of that inner
talk and get silent, you get happy. Then when you let go of the
movement of the mind and stay with the breath, you experience even
more delight. Then when you let go of the body ,all these five
senses disappear and you're really blissing out. This is original
Buddhism. Sight, sound, smell, taste, and touch completely vanish.
This is like being in a sensory deprivation chamber but much
better. But it's not just silence, you just don't hear anything.
It's not just blackness, you just don't see anything. It's not just
a feeling of comfort in the body, there is no body at all.
When the body
disappears that really starts to feel great. You know of
all those people who have out of the body experiences? When the
body dies, every person has that experience, they float out of the
body. And one of the things they always say is it's so peaceful, so
beautiful, so blissful. It's the same in meditation when the body
disappears, it's so peaceful, so beautiful, so blissful when you
are free from this body. What's left? Here there's no sight, sound,
smell, taste, touch. This is what the Buddha called the mind in
deep meditation. When the body disappears what is left is the
mind.
I gave a simile
to a monk the other night. Imagine an Emperor who is wearing a long
pair of trousers and a big tunic. He's got shoes on his feet, a
scarf around the bottom half of his head and a hat on the top half
of his head. You can't see him at all because he's completely
covered in five garments. It's the same with the mind. It's
completely covered with sight, sound, smell, taste and touch. So
people don't know it. They just know the garments. When they see
the Emperor, they just see the robes and the garments. They don't
know who lives inside them. And so it is no wonder they're confused
about what is life, what is mind, who is this inside of here, were
did I come from? Why? What am I supposed to be doing with this
life? When the five senses disappear, it's like unclothing the
Emperor and seeing what is actually in here, what's actually
running the show, who's listening to these words, who's seeing,
who's feeling life, who this is. When the five senses disappear,
you're coming close to the answer to those questions.
What you're
seeing in such deep meditation is that which we call "mind," (in
Pali it's called Citta). The Buddha used this beautiful
simile. When there is a full moon on a cloudy night, even though
it's a full moon, you can hardly see it. Sometimes when the clouds
are thin, you can see this hazy shape shining though. You know
there is something there. This is like the meditation just before
you've entered into these profound states. You know there is
something there, but you can't quite make it out. There's still
some "clothes" left. You're still thinking and doing, feeling the
body or hearing sounds. But there does come a time, and this is the
Buddha's simile, when the moon is released from the clouds and
there in the clear night sky you can see the beautiful full disc of
the moon shining brilliantly, and you know that's the moon. The
moon is there; the moon is real, and it's not just some sort of
side effect of the clouds. This is what happens in meditation when
you see the mind. You see clearly that the mind is not some side
effect of the brain. You see the mind, and you know the
mind. The Buddha said that the mind released is beautiful, is
brilliant, is radiant. So not only are these blissful experiences,
they're meaningful experiences as well.
How many people
may have heard about rebirth but still don't really believe it? How
can rebirth happen? Certainly the body doesn't get reborn. That's
why when people ask me where do you go when you die, "one of two
places" I say "Fremantle or Karrakatta" that's where the body goes!
[3] But is that
where the mind goes? Sometimes people are so stupid in this world,
they think the body is all there is, that there is no mind. So when
you get cremated or buried that's it, that's done with, all has
ended. The only way you can argue with this view is by developing
the meditation that the Buddha achieved under the Bodhi tree. Then
you can see the mind for yourself in clear awareness - not in some
hypnotic trance, not in dullness - but in the clear awareness. This
is knowing the mind
When you know
that mind, when you see it for yourself, one of the results will be
an insight that the mind is independent of this body. Independence
means that when this body breaks up and dies, when it's cremated or
when it's buried, or however it's destroyed after death, it will
not affect the mind. You know this because you see the nature of
the mind. That mind which you see will transcend bodily death.
The first thing which you will see for yourself, the
insight which is as clear as the nose on your face, is that
there is something more to life than this physical body that we
take to be me. Secondly you can recognise that that mind,
essentially, is no different than that process of consciousness
which is in all beings. Whether it's human beings or animals
or even insects, of any gender, age or race, you see that that
which is in common to all life is this mind, this consciousness,
the source of doing.
Once you see
that, you have much more respect for your fellow beings. Not just
respect for your own race, your own tribe or your own religion, not
just for human beings, but for all beings. It's a wonderfully
high-minded idea. "May all beings be happy and well and may we
respect all nations, all peoples, even all beings." However this is
how you achieve that! You truly get compassion only when we see
that others are fundamentally just as ourselves. If you think that
a cow is completely different from you, that cows don't think like
human beings, then it's easy to eat one. But can you eat your
grandmother? She's too much like you. Can you eat an ant? Maybe
you'd kill an ant because you think that ants aren't like you. But
if you look carefully at ants, they are no different. In a forest
monastery living out in the bush, close to nature, one of the
things you become so convinced of is that animals have emotions and
, especially, feel pain. You begin to recognise the personality of
the animals, of the Kookaburras,(Australian bird) of the
mice, the ants, and the spiders. Each one of those spiders has a
mind just like you have. Once you see that you can understand
the Buddha's compassion for all beings. You can also
understand how rebirth can occur between all species - not just
human beings to human beings, but animals to humans, humans to
animals. You can understand also how the mind is the source of all
this.
The mind can
exist even without a body in the realms of ghosts and angels (what
we call in Buddhism Devas). It becomes very clear to you
how they exist, why they exist, what they are. These are insights
and understandings which come from deep meditation. But more than
that, when you know the nature of the mind then you know the nature
of consciousness. You know the nature of stillness. You know the
nature of life. You understand what makes this mind go round and
round and round, what makes this mind seek rebirth. You understand
the law of Kamma.
The First
Knowledge. When the Buddha sat under the Bodhi
tree, according to tradition he gained three knowledge's. The first
knowledge was the memory of past lives. When you get close to the
mind, there are certain powers that come with that experience. The
powers are no more than an ability, a dexterity with the use of the
mind. It's like the difference between a dog that has been running
wild and a dog that has been well trained. You can tell the trained
dog to go and pick up the newspaper. It wags its tail and goes and
picks up the newspaper for you. Some people have got their dogs so
well trained that they can actually pick up the telephone. Maybe
they could answer the telephone as well, then that would really
save you a lot of time!
When you get to
these deep states of meditation often, the mind becomes well
trained. One of the things which the Buddha did (and which you can
do when you get into deep meditation) is tell the mind to go back
to the past. What's your earliest memory? Go back further and
further and further. Monks who do this get early memories of their
childhood. They even get memories of the moment they were born.
Sometimes people say that when you're born, you have no
consciousness because the neuron's aren't developed yet, or
something like that. But when you re-experience your birth, you
know that that is just not true. When the memory of your own birth
appears, it is just like you are there and you experience all
feelings of that birth. Then you can ask yourself for an even
earlier memory, and then you get back into your past lives. That's
what the Buddha did under the Bodhi tree. Through meditation you
know rebirth, you know your own past lives. This is just what
happens with the mind and you know how it happens. That was the
first knowledge that the Buddha had.
The Second
Knowledge. The second knowledge was to know
how you are reborn. Why you are reborn. Where you are reborn. This
is the Law of Kamma. Someone was showing me a book today
which, unfortunately, we had for free distribution but which I
hadn't seen before. It had some really weird ideas in it about the
Law of Kamma. I think what it said was that if you read
one of the Suttas while you are lying on the ground, you
will be reborn with a bad back, or something like that. Just stupid
ideas! Kamma is much more complex than that and it depends
mostly upon the quality of your intention. The movement of the mind
itself is what determines the Kamma, not just the act,
but why and where it came from. You can see this in
meditation, but also you can see just how that mind gets fully
liberated.
The Third
Knowledge. The third knowledge was the ending
of suffering. With understanding of The Four Noble Truths, you
realise the Way and what enlightenment really means. It means
freedom! The mind is liberated, especially liberated from the body,
liberated not just from the suffering of the body but liberated
from the happiness of the body as well. That means that there
is no more inclination for sexuality, no fear of pain, no grief
over the destruction of the body, no ill will and no fear of
criticism. Why do people get worried about bad words that are said?
Only because of ego. They take something to be themselves.
Just imagine for a moment being free from all of those things. What
would that be like, no fear, no craving, no need to move from this
moment - In other words nothing missing, and nothing left to
do, nowhere to go because you’re completely happy right here no
matter what happens! This is what we mean by enlightenment.
This meditation is the source of the Buddha's enlightenment and
the source of every person’s enlightenment.
There is no
enlightenment without that meditation. This is why Buddhism is far
more than a psychotherapy. It's far more than a philosophy. It's
far more than a religion. It goes deep into the nature of being,
and it is accessible to all people. You know how to meditate.
Teachers are giving all the instructions free without any charge.
Do you want to do it? Usually the answer is, "Maybe tomorrow but
not today." Never the less because the seeds have been placed in
the mind, because the meditation has begun already, there is an
interest. Already there is a sense of this enlightenment, a
fascination for peace, and you will not be able to resist that
path. You may be able to put it off for a while, maybe for
lifetimes, but it's a strange thing that, as someone said to me
many years ago, "When you hear these teachings you can't
discard them." You just can't forget them. They aren't telling
you what to believe. They aren't giving you a theory which is
merely rational. But they are pointing you to something which you
can understand and experience for yourself, and you get intuitions
of this the deeper you go.
The Buddha was
a very remarkable person, his peacefulness, compassion and wisdom,
were legendary. There is something about enlightenment that is very
attractive. In the same way there is something about freedom that
you cannot ignore. That is why little by little, you will
understand what Buddhism is all about. You won't understand
Buddhism from the books nor will you understand Buddhism from what
I say. You'll only understand Buddhism in your own experiences
of peaceful meditation. That's where Buddhism is taught.
So have fun with your meditation and don't be afraid of
enlightenment. Get in there, enjoy it, and you will have no
regrets.
That's what
Buddhism is. That's it's heart, meditation and enlightenment.
That's it's meaning. I hope you can understand some of this. I
can say no more because the time has gone. I'll complete my talk
now.
[1].Wowser: n. extreme puritan,
kill-joy, teetotaller, spoil-sport."The Australian Oxford
Dictionary" (New Budget Edition). Herron Publications: West End,
Qld. 1998
[2].The AFL (Australian Football
League) code is also the acronym for the most popular form of
Australian football."Aussie Rules"
[3].Fremantle and Karrakatta are the two
main cemeteries/crematoriums serving the whole of Perth.