“True teachers speak only of the difficult practice of giving up or getting rid of the self. Whatever may happen, do not abandon the teacher. Let him guide you, because it is easy to forget the Path.”

^{Luang Por Chah - อาจารย์ชา, No Ajahn Chah}

I've read a lot of the texts from the thai forest masters, and listened to a lot of dhamma talks. From what i can tell, there are two approaches to meditation (samadhi), that in my mind are quite distinct.
The first, the more common one, is the one point method, wheere in one either repeats the word buddho all the time and focuses exclussively on that, or focuses on the breath at one point (tip of the nose), whilst obtionally reciting the word buddho.
The other method is the one devised by tan Ajahn Lee, where one watches the breath throughout the whole body and tries to sort of work with it, manipulate it, refine it, etc.

In my mind, these two approaches are very different. For one, while instructions from, say, Thanissaro Bhikkhu will emphasize working with the breath, changing it, and so on, other teachers such as Ajahn Anan would say to let the breath flow naturally and not control it. I've heard both ajahn Maha Bua and ajahn Martin state that it's detrimental for one's concentration if one follows the breath all the way in, rather than focusing at one point, and that the tip of the nose is best since it doesn't move and is stable.
Consequently, the descriptions of samadhi between the two methods seem to differ, although this is hard to pinpoint as few have been as... descriptive about it as luangta Maha Bua.
My question then is simple. I feel drawn to pracctice both methods, and i have done both - at some points, one gives better results than the other. However, most teachers encourage one to pick one method and stick to it, to truly develop it. I was curious if any of you had insight into this? After all, both ajahn Lee and ajahn Maha Bua studied under luang pu Mun, so maybe the two techniques aren't so distinct after all? How can i tell which one is better suited to me? (Note, i have no monastery, nor any teacher near me, nor do i know other people who are practicing. If i had, i'd just have chosen the method my teacher was practicing, but i have none, and thus, i'm a bit confused.)
Thank you. May you be well.

Excerpt

Suffering can’t be ended until you abandon the desires that lead to clinging: This is the message of the second truth on the origination of suffering. But those desires won’t go away simply by wishing for them to go. A first step in abandoning them requires developing an alternative set of desires, with a new sense of who you are, of how the world works, and of how you should act in response to these new views. In other words, you need to use desire and clinging in the quest to end desire and clinging. That’s the strategy of the fourth noble truth, the path to the end of suffering. Once the path has done its work, you can abandon it, too. When the mind is totally free of desire and clinging, it can realize the third noble truth: suffering’s end.

“Whether our progress is fast or slow, it’s up to our spiritual maturity and accumulated merit. It isn’t certain! Some meditators come along later but progress quicker. How does this work? It’s because of the cycle of saṁsāra*. Some are around for a long time but still haven’t achieved many results. Whether someone succeeds sooner or later is dependent on their accumulated level of pāramī. The ones who find success quickly put forth effort and accumulated a lot of pāramī in a previous life. Maybe someone had enough pāramī to be ordained in the time of the Buddha, but only enough to ordain at an old age which was too late to allow them to see the Dhamma. It really depends on the merit we have accumulated. Some monks have been practicing ever since they were a novice and still haven’t got any results. They may even reach old age and still not see any results. This doesn’t just apply to one individual monk, it affects everyone.”

^{Page 56 of Sotapattimagga}

• ^\ Saṁsāra: literally ‘perpetual wandering.’ Referring to the continuous process of birth and death.)

With Spiky

So I have heard. At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the native spirit. Now at that time the native spirits Shaggy and Spiky were passing by not far from the Buddha. So Shaggy said to Spiky, “That’s an ascetic.” “That’s no ascetic, he’s a faker! I’ll soon find out whether he’s an ascetic or a faker.”

Then Spiky went up to the Buddha and leaned up against his body, but the Buddha pulled away. Then Spiky said to the Buddha, “Are you afraid, ascetic?” “No, respectable sir, I’m not afraid. But your touch is nasty.”

“I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

“I don’t see anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.” Then Spiky addressed the Buddha in verse:

"Where do greed and hate come from?
From where spring discontent, desire, and terror?
Where do the mind's thoughts originate,
like a crow let loose by boys."

"Greed and hate come from here;
from here spring discontent, desire, and terror;
here's where the mind's thoughts originate,
like a crow let loose by boys.

Born of affection, originating in oneself,
like prop roots sprouting from a banyan;
the many kinds of attachment to sensual pleasures
are like the camel's foot creeper
creeping through the woods.

Those who understand where they come from
dispel them--listen up, spirit!
They cross this flood so hard to cross,
not crossed before, so as to not be reborn."

“When the energy of the mind is pacified, unified and grounded on the knowing, a firm faith and confidence in that knowing arises. There is sila — and it is the knowing that keeps sila, that cares for actions and speech. There is samadhi — and it is the knowing that is firm. There is pañña — and it is the knowing that has direct knowledge of the mass of physical and mental conditions. There is nothing that lies beyond the mind.

This mind can both know truly and know deludedly. When we justly allow it to blindly follow forms, sounds, odors, flavors, tangible objects and ideas it is deceived day and night, from birth until old age, from old age until death. It can be fascinated by those things for innumerable lifetimes. When we come to meditate, we put effort into burning up the defilements in our hearts so that they diminish and finally come to an end. Thus our effort is concentrated on this mind. We keep reminding ourselves that apart from this knowing that is established in the present moment, everything — be it past or present, good or bad — is all impermanent. There is nothing lasting to be found in the world. Everything outside of this knowing is unsatisfactory and impersonal. Even the knowing itself is still not sure if the masses of defilement cram and encompass it. We must put effort into burning up the defilements right here. We must develop generosity, morality and meditation right here, here in the mind of present knowing. Be wary of the forms that come into our line of vision and the sounds that enter the ears — don't follow them. Odors that enter at the nose, flavors that pass by the tongue, sensations hot and cold, hard and soft — don't be deluded by them. Don't be misled by discursive thought. Don't be fooled by conditions.

Why did the Buddha not want us to be deluded? Because he wanted us to know. By now all of us in the course of time have come to know all sorts of things. But what have we got from it? All we have got is old age and death. Death and then birth and then death and then birth over and over again. Can you see this? All human beings are born and then they die, just like a sound that having arisen disappears or a form once created comes to an end. Wherever there is arising there must be passing away. The Buddha taught us to know this truth. It is the knowledge taught by the Buddha and all his noble disciples. They all instruct us to know our minds, to be aware of ourselves, not to be intoxicated by mental states, thinking or craving.”

^{The Urgent Task, Luang Pu Sim Buddhacaro,
Photograph of the Emerald Buddha without its decoration, taken in 1932.}.jpg)

“When taking birth in each and every lifetime, all the Buddhas would re-establish or continue anew with their aspiration for Buddhahood. They gave up all that is unskillful, bad or immoral. In each lifetime, they cleansed their hearts by performing only good deeds until finally making the heart pure.

The arahant disciples also set their hearts upon building up the spiritual perfections in order to transcend dukkha (suffering, discontentment); namely, for the realization of Nibbāna. They had patience and endurance by not acting upon their kilesas, for doing anything immoral or unwholesome would be a cause for suffering both here in the present and also in the future. They accumulated only goodness by performing the meritorious acts of observing moral precepts, developing concentration and cultivating wisdom. As a result, their store of virtue and pāramī gradually grew until their hearts became strong and unshakeable. They had mindfulness and wisdom investigating, penetrating through to the truth regarding their body or personal condition, realizing that the bodies of all sentient beings are merely aggregates of earth, water, air and fire that come together only temporarily: once born, no-one can go beyond ageing; no-one can go beyond sickness, and so no-one can go beyond death. When there is birth, change then follows, until ultimately the body breaks apart.

If we understand clearly that once having come into being, all natural conditions and phenomena will go through change until eventually disintegrating, and that the mind is unable to dictate that they be otherwise - stable or constant. As a consequence, we will make the effort to have sati-paññā, mindfulness and wisdom, seeing through things to what they truly are, not being heedless in one’s life but rather attempting to progressively build up and increase one’s spiritual perfections and virtue. Sati-paññā investigates any dukkha, or defilements, that are within one’s heart - these being born of delusion, with greed, anger, satisfaction and dissatisfaction as their outcome. One must recognize that all emotions of discontentment or unsatisfactoriness are unfavorable and so must seek out the path that avoids or subdues this dukkha, hence bringing an end to the greed, anger and delusion that are within one’s heart.

We should all try, therefore, not to be negligent in our lives. Always have mindfulness and wisdom watching over and tending to the mind in each and every moment by striving to remove any kilesas and harmful thoughts from one’s mind. One’s thoughts do not arise from trees, houses, cars or one’s personal wealth. Rather, all thoughts, or dukkha, originate from within one’s mind. If we hold to incorrect or wrong views, our thinking will, as a result, be mistaken. If we do not have the sati-paññā to restrain our thoughts, we will speak or act in ways that are improper or harmful.

We must have mindfulness guarding over the mind, for the mind is the kilesas’ place of birth. Patiently persevere with any unwholesome thoughts that arise by looking for skilful ways to reflect upon and discard - at that very moment - any greed, anger, satisfaction and dissatisfaction from one’s heart, not keeping or holding to such adverse mental states. One has to know how to let go of one’s attachment towards emotions and thoughts by not acting or speaking unskillfully. If we have mindfulness watching over the mind, staying in the present moment, we will be wise to any defiled emotions, recognizing that they are states of mind, naturally subject to arising and ceasing.

However, if one’s mindfulness and wisdom are lacking in strength, not having the energy or the wisdom to reflect upon one’s emotions or kilesas in order to remove them from the heart, we must then bring mindfulness to focus upon one’s meditation object so as to establish concentration, thus cutting any adverse emotions out from the heart. Constantly recollect the Lord Buddha, or his teachings, by reciting the meditation word ‘buddho, buddho, buddho...’ silently within your mind so as to give rise to samadhi, the peacefulness and coolness of mind.

The mind will be still and concentrated - all thoughts, both good and bad, will be absent from the mind. Once the mind has firm, strong mindfulness, one will have the wisdom to continually reflect upon and abandon any kilesas from one’s heart. Even if the gross kilesas of greed and anger arise, mindfulness and wisdom will be abreast of them. When more moderate or subtle defilements arise, sati-paññā will gradually become wise to them by having the skilful means to see the emotions for what they truly are: impermanent and without any self entity, thus releasing one’s hold of them.

We make an effort, therefore, to remain focused upon growing in goodness and virtue, along with building up the spiritual perfections. What is important is that we don’t go making any bad kamma by performing unwholesome or immoral deeds. We need to have patience and a commitment to following the teachings of the Lord Buddha by refraining from doing anything that is bad or immoral and by practicing only that which is good, for this is what cultivates one’s heart to go beyond all suffering, bringing true, genuine happiness”.

• ^{This is the Path}
• ^{Image copyright Abayagiri Monastery}

There is a simple secret—three phrases. Remember them. These three phrases belong to morality, stillness, and wisdom:

Knowing, Calmness, and Letting Go.

Do you understand?

Knowing means awareness.

Calmness means collectedness of mind.

Letting go means not clinging—this is wisdom.

For example, when some emotion arises and touches you, causing suffering, making you feel angry or agitated—then you don't need to keep fabricating, keep proliferating, asking why it is this way, why this happened to you, why they did this or that. You don't need to keep creating stories, keep constructing.

When such emotions arise, simply be aware of them—knowing. Then let the mind be calm—calmness. And then stop fabricating further, stop proliferating, and put it down—that is letting go. It is that simple. Then your mind will return to that natural calmness, that happiness, free from suffering—you will feel at ease and light.

So please remember this, recite it, and listen to it: Knowing, Calmness, Letting go. Whatever the situation, memorise these words and repeat them. When you drive back home, with traffic jams and stress inside the car, just remain calm—knowing, calmness, letting go. When you get home and your family looks at you or interacts with you—knowing, calmness, letting go. Do you understand?

This is called guarding the mind. If you can guard your mind, then anywhere you go, whatever you do, you will have happiness. If you do not know how to guard your mind, there is not a single corner in this world where you can go and find happiness. Do you understand? If we cannot guard our mind, cannot take care of it, and our mind is in a bad state, then even with wonderful things—beautiful clothes, nice appearances, great wealth—if our mind is not good, we will have no happiness.

If we do not know how to protect the mind, it is very difficult to find this happiness. Do you understand? We seek happiness in the wrong places, we seek it externally—and that is why we end up this way. We should turn back to guard this mind, to cultivate this mind, and then we will attain true happiness.

Excerpt from MN39

What more is there to do? You should train like this: ‘Our bodily behavior will be pure, clear, open, neither inconsistent nor secretive. And we won’t glorify ourselves or put others down on account of our pure bodily behavior.’ Now, mendicants, you might think, ‘We have conscience and prudence, and our bodily behavior is pure. This is sufficient …’ I declare this to you, mendicants, I announce this to you: ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’

“Our practice is like this. For instance, if out of all of us living here, practicing steadily, only ten of you practice well, then Wat Pah Pong will prosper. Just as in the villages: in the village of one hundred houses, even if there are only fifty good people that village will prosper. Actually to find even ten would be difficult. Or take a monastery like this one here: it is hard to find even five or six monks who have real commitment, who really do the practice.”

^Source

“Everything bad and worthless was gathered right there. But now that we gradually come to comprehend causes and effects, and to understand the Dhamma, the results have begun to appear. Where has our laziness gone? All that's left is diligence and persistence. We can contend with anything, heavy or light — we can contend with death — because we have begun seeing results. Even though we have been curing kilesa all along, the difference is that at one stage we don't see results, and at another we do — and persistence really arises.

So. If things get heavy, we fight. We're disciples of the Tathāgata and so we have to follow in our Teacher's footsteps. Our Teacher met with difficulties, so his disciples will have to meet with difficulties. Our Teacher passed out two or three times. Is there anyone among us who has passed out from the effort of the practice? I don't see anyone who has. So why are we afraid of dying when we've never even passed out? How can we be so stubborn in our fear of death? The Lord Buddha lost consciousness three or four times. What do we have to say to that? When we lose consciousness, it's because we are falling asleep. Why aren't we afraid of dying then? So why are we afraid of dying when we practice meditation? Exactly what dies?

When we have explored and seen the truth, we won't fear death — because nothing in the world dies. All there is, is the citta making its assumptions. It deceives itself — "I'm afraid of dying, I'm afraid of dying" — but when it knows the truth of everything of every sort, it's not afraid. It's not afraid of death. It's not afraid of birth — because it has nothing left to be born. So what is there to fear? Why bother with these empty, hollow fears? The citta is now released from birth, so why be afraid of birth? There are no more seeds for the birth of a body, a man, or a woman. There is nothing to fear, nothing to be brave about. The citta is even with itself — uniform, unchanging — not "even" in the ordinary sense of "coming out even." It's "even" in the sense of a citta that has reached sufficiency: "even" in its excellence.”

^{taken from "straight from the heart"}

^{image from https://forestdhamma.org/about/ajaan-maha-boowa/}

“If an evil thought arises abandon it. If goodness occurs develop it and here, the goodness we resolve to develop is exemplified by the mantra "Buddho." We develop it or concentrate on it internally so as to make the mind cool and happy. We prevent agitation and distress with the elements and aggregates, with the bodies and minds of other people. We don't allow them inside. When the mind is thus cool and at ease, it is said that "Buddho" is dwelling in the heart. In other words the knowing lies within.”

^{Simply So}

^{The Thai word shown in the image is “พุทโธ”, pronounced Buddho.}

Daily Routine of Luang Por Mun

“His daily life had a regular pattern that he tended to follow without fail wherever he stayed. Rising from his meditation seat early in the morning, he walked meditation outside his hut until it was time to go on almsround. After collecting alms food in the village and eating his morning meal, he again walked meditation until noon and then took a short rest. Once rested, he sat in meditation for awhile before continuing his walking meditation until four p.m. At four, he swept the open areas around his residence. When he finished, he bathed, and again practiced walking meditation for many hours. Upon leaving his meditation track, he entered his hut to do several hours of chanting. Following that, he again sat in meditation late into the night.

Normally, he slept no more than four hours a night. On special occasions he went entirely without sleep, sitting in meditation until dawn.

When he was young, he displayed a diligence in his practice that none of his contemporaries could match.”

^{Source: I found in my old notes, online I found a copy [here](https://www.suttas.com/unusual-questions-enlightening-answers.html}. By Ãcariya Mahã Boowa Ñãõasampanno, ​Translated by Bhikkhu Dick Sïlaratano.)

The Buddha’s Daily Routine

I cant find the sources for this at the moment, so this is a generic post from buddhanet.net learning classes;

“The Buddha’s daily routine was divided into five parts:
1. the morning session
2. the afternoon session
3. the first watch
4. the middle watch
5. the last watch

The Morning Session (4.00 a.m. to 12.00 noon)
The Buddha would get up at 4.00 a.m. and as soon as he had had a wash would sit down to meditate for an hour. From 5.00 to 6.00 a.m. he would look around the world with his mental eye to see if anybody needed help. At 6.00 a.m. he would put on his robe and either go out and help the needy or beg for food.

When on alms round the Buddha would go from house to house, eyes fixed to the ground, receiving in silence any food that was put into his bowl. Sometimes he would go begging with his disciples, who would walk behind him in single file. Often people would invite him to their houses for lunch and he would give a discourse to them and his followers.

The Afternoon Session (12.00 noon to 6.00 p.m.)

In the afternoon the monks would usually go to the Buddha to ask questions and be taught and advised. The Buddha would then retire to his room and look around the world with his mental eye to see if anyone was looking for his help. He would then go and meet people who were waiting for him. He would teach to them in such a way that everybody felt that the Buddha was teaching to each one of them separately, “giving joy to the wise, promoting the intelligence of the average people and dispelling the darkness of the dull-witted”.

The First Watch (6.00 p.m. to 10.00 p.m.)

During this time the followers would come again to the Buddha to either listen or ask questions to clarify their doubts.

The Middle Watch (10.00 p.m. to 2.00 a.m.)

During this period the devas would seize the opportunity to go to see the Buddha and learn the truth of life. The Buddha, on answering their questions, would complete the middle watch of the night.

The Last Watch ( 2.00 a.m. to 4.00 a.m.)

For the first hour the Buddha would walk up and down meditating and freeing himself from the discomfort of sitting all day. He then would sleep for an hour. Thus we can see the Buddha was busy the whole day. In fact he only slept one hour each day during this 45 years of teaching. During the early hours of the day he saw the whole universe, blessed it with his boundless love and brought happiness to millions.”

^{https://www.buddhanet.net/e-learning/buddhism/lifebuddha/26lbud/}

Think: Happy, at rest,

may all beings be happy at heart.

Whatever beings there may be,

weak or strong, without exception,

long, large,

middling, short,

subtle, gross,

seen & unseen,

living near & far away,

born or seeking birth:

May all beings be happy at heart.

Let no one deceive another

or despise anyone anywhere,

or, through anger or resistance-perception,

wish for another to suffer.

(Excerpted)

Some people say that unlimited goodwill comes naturally to us, that our Buddha-nature is intrinsically compassionate. But the Buddha never said anything about Buddha-nature. What he did say is that the mind is even more variegated than the animal world. We’re capable of anything. So what are we going to do with this capability?

This was said by the Buddha, the Perfected One: that is what I heard.

“Mendicants, for an individual person who transgresses in one thing, there is no bad deed they would not do, I say. What one thing? It is this: telling a deliberate lie.”

The Buddha spoke this matter. On this it is said:

“When a personage, spurning the hereafter, transgresses in just one thing—lying—there is no evil they would not do.”

This too is a matter that was spoken by the Blessed One: that is what I heard.

I'm currently in Chiang Mai 16 years after my first retreat here. Such a beautiful Buddhist city.

Has anyone been to Wat Pah Pong or Wat Pah Nanachat in Ubon Ratchathani? Whats it like?

^{About Ajahn Chah Subhado's bibliography in Ajahn Chah Subhado's Memorial Day., one of the most grateful monk who has many international disciples around the world even he could not speak English.}

^{Get to know him more from the telling stories about him from many famous international disciples.}

^{Copyright : True Plook Panya / True Little Monk / May 8, 2020}

^{This is an important dialogue between Ajahn Chah Subhaddo and Luang Pu Wang. The conversation concerns experiences that arise in deep meditation. Very useful to bear in mind.}

The Teachings of Luang Pu Wang

Ajahn Chah

“Then I came to pay my respects to you, Ajahn. I’ve reached the end of my understanding.

It’s not quite as people describe it—it happens differently.

It’s as though I’m walking across a bridge that extends out over a river. I walk until I reach the end, and then I stop. There is nowhere further to go. What should I do then?

Sometimes I turn back. Sometimes I try to walk forward again.

This happens while I’m in samādhi.

I reach that point, and everything comes to an end. There is nowhere else to go, so I come back again.

If I try to focus further, I can’t proceed. Sometimes it’s as though something blocks the way—thud! There is simply nowhere to go.

This has gone on for quite a long time.

What is it, Ajahn?”

Luang Pu Wang

“That is because it has reached its limit. It is the furthest extent of perception (saññā).

When it reaches that point, where could it possibly go? It simply remains there.

Stay with that very point.

If you remain there, perception will resolve itself. It will change naturally on its own. You don’t need to force anything.

Simply know: ‘This is how it is.’

When it is like this, notice the state of the mind. Know it exactly as it is.

Just keep knowing it.

Then, in time, it will change by itself.

It is like the difference between a child’s perceptions and an adult’s.

As a child, one delights in certain toys.

But when one grows up, those same toys no longer seem interesting. One naturally turns to something else.

The perception has changed.”

Ajahn Chah

“Ah… I understand.”

Luang Pu Wang

“Don’t talk too much about these things. There are many different experiences in meditation.

Just accept that all sorts of things can happen.

But whatever arises, don’t become doubtful about it.

When you simply know it like this, eventually it loses its value. Mental formations (saṅkhāras) have nowhere further to continue.

If you keep chasing after every experience, it’s like this:

You look at a duck, and it becomes a chicken.

Then you follow the chicken, and it becomes a dog.

You follow the dog, and it becomes a pig.

In the end, there is no end to the confusion.

Simply know it.

Keep your attention right there.

But don’t think, ‘This is the end.’

Don’t conclude that everything is finished, because more experiences will come.

Simply lay them down.

Know them inwardly, then let them go every time.

That way there is no danger.

Keep establishing mindfulness as your foundation.

Don’t run after these experiences.

Once this point is understood, the path continues naturally.

Later on, the same principle applies to past and future experiences as well.

Some experiences may be weaker, others stronger.

Some may seem wonderful or sublime.

Let them be whatever they are.

This is how they must be.

Understand this thoroughly.”

Ajahn Chah

“Why is it that some people don’t seem to experience any of this? They don’t appear to suffer any obstacles. Their body feels comfortable, their mind feels comfortable—nothing seems to hinder them.”

Luang Pu Wang

“That is due to past kamma.

Each of us must face our own conditions in the present.

When the mind gathers into deep concentration, many things come to contend for the throne.

What comes to challenge you isn’t only unpleasant things.

Beautiful and attractive things come as well.

They are all equally dangerous.

Don’t become attached to any of them.”

^{From Katanyutā - The 100th Anniversary of Phra Bodhiñāṇathera: Ajahn Chah Subhaddo, pp. 32–33. Shared with me from a layperson}

Note: I could not trace the source of this exactly in the Thai, I will update if I find it. 11/8/2026

^{This book may be a good read for some, if I remember correctly, Bhikkhu Ariyesako lived some years with Luang Por Tui. Much metta to all.}

Preface

Buddhist friends in Malaysia asked me to explain something about the Vinaya rules that guide the Buddhist monk's life — in particular about monks or bhikkhus of the Theravaada lineage. We monks already have several learned texts in English to help us so a simplified 'lay person's guide' now seems in order. (This work therefore deals specifically with men. As Buddhist female renunciants (nuns) find their place, they will be in the best position to explain their own rules.)

My aim has been to illustrate those of the monk's rules that also affect the lay person in some way. At first it was going to deal only with a few questions but it has grown with people's suggestions into a more thorough work of reference. (It was originally circulated as a computer printout, and its positive reception encouraged this complete reworking and revision, incorporating many of the suggestions sent to me.) Even so, the best introduction remains a good practicing bhikkhu who shows that amid the myriad things of the material world, living the simple life is possible with care — hence the many rules — much as in the Buddha's time.

The original Beginner's Questions section has been kept (with some revision) and moved to the front as a brief overview of the sort of questions covered in the book. It refers to later explanations for more detail, which can be found not only in the main text but in the End Notes, Footnotes, Glossary and Appendices.

I also have tried to include broader explanations in the main text so that while the actual rule is faithfully reproduced — including some translation variations — the different ways in which monks actually put it into practice are also covered. Although one might think one knows all about 'one's bhikkhus,' on going elsewhere things are never quite the same, and sometimes in quite startling ways.

Bhikkhus do sometimes follow the rules in different ways according to their particular traditions, and these pages may help to explain the whys and wherefores of their practice. My own perspective comes from twenty years as a bhikkhu in the forest monasteries of Thailand (and now more than five years in the 'West') so I am very aware that this guide needs more information from the traditions in other countries.

As you read through this book, it will become plain how much I have relied on other people and authorities. I wish especially to mention my gratitude to Venerable Thanissaro Bhikkhu for his great contribution through his commentary on the bhikkhus' rules, The Buddhist Monastic Code; to Venerable Thiradhammo Bhikkhu for his manuscript of The Heritage of the Sangha; to Venerable Brahmavangso Bhikkhu for permission to quote from his Vinaya Notes; and to the Mahamakut Foundation in Bangkok for the works on the monk's rules that they publish.

Lay people in half a dozen countries helped with advice and suggestions, and my thanks and appreciation go to all of them. I was very pleasantly surprised that they found our rules so fascinating and were willing to give so much of their time to going through the original manuscript with such care and interest. Yet on reflection, they are right to feel part of the Dhamma-Vinaya, as the Lord Buddha said:

"Bhikkhus, I praise right practice in both, whether householder or home-leaver.

"Householder, bhikkhus, and home-leaver, if rightly practiced, by reason of their right practice, are accomplishing the true way, the wholesome Dhamma."

HS ch.4 (A.I,69; M.II,197)

Please remember that tolerance is always important even if one decides to give active support to only one group of monks. The following pages are offered solely to shed the light of understanding, so they should not be used to create heat and friction through criticizing other people's behavior. This is the essence of the Buddha's Teaching. A big heavy law book only too easily can be thrown at others, so this guide will try to stay light and non-judgemental. This gives opportunity for broad-mindedness and flexibility, so that we can include different interpretations. Thereby one may come better to appreciate and support the monastic community of one's choice.

Finally, I hope that the same tolerance will be given to any faults and omissions found in this book. Not being enlightened or a scholar, I can only offer a gathering of other people's work and hope that the way I have put it all together does not intrude my own views and opinions too much. (Paragraphs containing more general or personal opinions are often marked with ◊.) Therefore, any suggestions for improvement offered in Dhamma are always welcome. Bhikkhu Ariyesako August 1998

Introduction Verse

Discipline is for the sake of restraint,
restraint for the sake of freedom from remorse,
freedom from remorse for the sake of joy,
joy for the sake of rapture,
rapture for the sake of tranquillity,
tranquillity for the sake of pleasure,
pleasure for the sake of concentration,
concentration for the sake of knowledge
and vision of things as they are,
knowledge and vision of things as they are
for the sake of disenchantment,
disenchantment for the sake of release,
release for the sake of knowledge and vision of release,
knowledge and vision of release
for the sake of total unbinding without clinging.

— Parivaara.XII.2 (BMC p.1)

Here is two versions of the same text:

The Bhikkhus' Rules, A Guide for Laypeople, compiled and explained by, Bhikkhu Ariyesako © 1999 , 1998

Namo Buddhaya,

Lately I have been watching some Dhamma sharing videos of Western monks from Thai Forest Traditions.

Those who resonate a lot with me are from Ajahn Kalyano (realistic answers to questions), Ajahn Sona (laid back but informative sharing), and especially Ajahn Jayasaro (funny and meaningful sharing, and also so charismatic).

I wish I can meet them someday but I live so far away and don't have any means to see and pay respect to them.

I know they are humans and every human has flaws but I just wonder how they really are in real daily lives.

Anyone ever met or spend some times with any of them?

I would still respect their teachings regardless.

Namo Buddhaya.

Those who converse with hostility,
too sure of themselves, arrogant,
ignoble, attacking virtues,
they look for flaws in each other.

They rejoice together when their opponent
speaks poorly and makes a mistake,
becoming confused and defeated—
but the noble ones don’t discuss like this.

If an astute person wants to hold a discussion
connected with the teaching and its meaning—
the kind of discussion that noble ones hold—
then that wise one should start the discussion,

knowing when the time is right,
neither hostile nor arrogant.
Not over-excited,
contemptuous, or aggressive,

or with a mind full of jealousy,
they’d speak from what they rightly know.
They agree with what was well spoken,
without criticizing what was poorly said.

They’d not persist in finding faults,
nor seize on trivial mistakes,
neither intimidating nor crushing the other,
nor would they speak suggestively.

Good people consult
for the sake of knowledge and clarity.
That’s how the noble ones consult,
this is a noble consultation.
Knowing this, an intelligent person
would consult without arrogance.”