'Knowing' Suffering in order to 'Let it Go'

An engaging commentary upon The Buddha's first Liberating sermon and how we can practice towards the very same liberation.

Transcript

So this afternoon I thought I'd talk a little about the Buddha's first sermon,

The Dhammacakka Sutta,

And his insights into the Four Noble Truths.

And then I'm also going to do some reading from a talk by Ajahn Chah about how we practice.

So the Buddha said,

Or the Buddha discovered,

That Dukkha,

A characteristic of unsatisfactoriness,

Sometimes translated as suffering,

Is a noble truth.

And he actually said that all conditions have this characteristic,

And characteristic of being unsatisfactory because they change and happiness is destined to degenerate,

Which makes it worldly happiness,

Conditioned happiness,

Which makes it of this unsatisfactory nature.

So that includes heavenly rebirth and the most blessed situations in the human realm are also destined to degenerate and change.

So Dukkha,

Unsatisfactoriness is a pervasive condition within the world.

What he said in relationship with Dukkha,

So the discovery of this truth,

He discovered that this is a noble truth.

That's one of his insights.

It's not something to be overlooked,

It's not something to be avoided,

It's not something to be ignored.

What the Buddha said about Dukkha is that it is to be known.

This was his second insight about Dukkha.

Dukkha is to be known for what it is.

Sometimes that word is translated as understood.

Dukkha is to be fully understood or Dukkha is to be known.

And then his third insight was that he knows it,

He understands it.

So in our meditation practice we have quite a lot of opportunities,

Don't we,

To become familiar with various types of Dukkha.

And I think it's really affirming and important to understand that this is a part of it,

This is a really important part of it,

This is central.

It's not that anything is going wrong.

When you come and you meditate,

Often we do retreats and after the retreat you'll feel spacious,

You'll feel lighter,

You'll feel happy,

You'll remember the moments of rapture and you kind of forget about the difficult bits.

You come back and you do another meditation retreat and it's like day two or day three and it's like,

Oh god,

Was the last one this difficult?

Because that's what happens is we're beginning to pay attention to the truth and when we pay attention to the truth we realize just how much Dukkha there is.

So getting to know Dukkha is good,

It's part of the process,

It's noble and it's part of what liberates us,

It's part of what liberated the Buddha.

A very big part of it was knowing it fully for what it was because when we know something fully for what it is we understand it,

We can begin to understand it.

And then obviously with the noble truth the Buddha says there is a cause of suffering and then most encouragingly it's possible to let go of that cause.

So we're going to go on to those noble truths.

So this is really important for us to digest and contemplate very deeply that all of this Dukkha has a cause and whatever that cause is I can uproot it.

I can learn what I'm doing actually which causes it and I can learn how to stop doing that.

So this is a very profound instructions we have from the Lord Buddha and very profound way to pay attention with really amazing and excellent consequences for all of us if we do it.

But nobody said it was easy.

But this process that we have in the mind becoming more sensitive and then becoming more and more aware of Dukkha.

So then it's really important that we don't fall into the Dukkha and it's important that we don't fall into a reaction to the Dukkha.

So this is delicate.

That doesn't say that there's never any tears.

Sometimes tears are an important part of the process of letting go.

Sometimes there's enough certain type of pain,

Ouch,

Enough pain,

Then there's tears.

The tears also arise and cease.

It's okay to shed a few tears.

Just as when there's insights there's rapture.

Sometimes people shed tears of joy.

That's okay too.

So the Buddha said the cause of suffering is craving.

Craving and attachment.

And the Buddha says that this is to be abandoned,

Let go of.

So this is another thing we're getting a lot of experience of isn't it?

As we're sitting we're getting experience of understanding that we need to let go of something.

A desire or an aversion,

A reaction.

We see it,

We recognize it's suffering and we recognize it would be good to let go of it and we try to.

And sometimes we can and sometimes we can't.

But this is also central.

So exactly what you're doing,

This is the training,

This is the practice,

This is the path.

Recognizing that there's something painful that I need to let go of and trying to.

And in doing this,

It's as though we're developing those muscles,

The capacity,

Those mental powers.

Letting go in small ways develops the capacity later on to be able to let go in big ways.

Small insights become deep insights,

Deep insights become liberating insights,

Unshakable insights.

So this is the path,

This is the practice,

This is the process.

Getting to know Dukkha and getting to know how we create it through various types of attachment and craving.

So there's a sensual craving,

Craving for becoming and then craving the aversion,

The negative craving,

The not wanting.

So sometimes we can get into that,

Especially when we're younger,

We want to be a movie star,

We want to be a singer,

We want to be a millionaire.

So this is becoming energy.

And then after your first divorce and one of your teenagers is rebelling against you,

Then there's a,

I want to die.

It's a different kind of energy,

Isn't it?

I'm fed up with it all.

It didn't turn out how I thought it would.

I'm over it.

I want to check out.

It's a different kind of craving and craving to reject your life,

Reject your family,

Reject your friends.

So we all have moments where we experience these types of craving,

Very powerful energies.

Lord Buddha's instruction is that craving is to be let go of,

Abandoned.

So in meditation we get practice in doing that,

Don't we?

We see it and after not very long we'd rather be doing something else.

But you stay there.

It's a little moment of not following that kind of craving and various types of aversion come up and then we let go of those.

And we're practicing abandoning these types of craving which cause suffering.

This is the practice.

And then hopefully we have these little insights.

I was using this phrase.

The third noble truth is the cessation of suffering.

So the cessation of suffering is possible.

It's a fact that Buddha realized it.

So you have the noble truth of suffering,

The cause of suffering,

The fact that it can be undone.

One can be liberated.

Suffering has a cause.

Because it has a cause it can also cease.

And then the fourth noble truth is the path,

What we've been doing,

All of these practices that we're doing is the path.

And then so with regards to the third noble truth,

Liberation from suffering,

Cessation of suffering.

So in our practice we have moments of it.

Which is not,

It's not nibbana,

It's not complete,

What they call a nibbana without remainder.

But we do notice when the mind has a type of craving and it feels oppressed and then when we are able to let go of it or when it just ceases we notice that sense of space,

A sense of cessation,

A little bit of liberation right there in the mind.

And various types of suffering.

It might be painful emotions,

Painful memories they come up,

They swell up into the mind and they stay for some time and then we're just noticing one of the three characteristics,

Anicca,

Anicca,

Anicca is gone.

It changes,

It moves around,

It disintegrates,

It ceases.

And there you have it,

One more moment of cessation and the mind being free from suffering for a while.

And then something else comes up.

We just keep applying our practice.

We're talking about the five spiritual faculties,

The five spiritual powers.

We just with faith,

Having a refuge,

We keep cultivating that refuge,

The inner refuge.

We keep cultivating our mindfulness,

Our wisdom.

We become more skilled at letting go of that which is unwholesome.

And as a little bit more samadhi develops,

A little bit more insight develops,

We really begin to have that sense of having an inner refuge.

Because we've experienced many moments of being able to transcend suffering,

Letting go of suffering,

Little bits of suffering,

Little insights.

And we're getting a sense of I can trust this practice and I can do it to a certain extent I can do it.

When I apply myself properly I can let go of the causes of suffering.

And I can observe the cessation of suffering when I let go of those causes.

While the Buddha was teaching the first sermon,

Anya Kondanya had a big insight.

It was that all that has the conditions to arise has the nature to cease.

And through that insight he had an experience,

He saw Nibbana,

He probably saw Nibbana,

Had a glimpse of the unconditioned.

And then once a being can do that,

As we're taught,

As my teachers explain also,

One can never believe the personality view again in quite the same way.

So it doesn't mean that stream enterers don't have a personality or a character.

But they know that it's a convention,

That it's a view,

That it's an habitual way of perceiving things.

And they know that it's not the truth.

On a very deep level they understand that the body is a body.

Feelings are feelings,

Perceptions are perceptions,

Thoughts are thoughts,

Mental constructs are mental constructs,

And consciousness is consciousness.

And they understand that each of these things are like five separate bundles.

Each of them arising and staying for some time and ceasing,

Arising,

Staying for some time and ceasing.

Due to conditions,

Arising due to conditions,

Staying for some time due to conditions,

Ceasing due to conditions.

And those conditions,

Overlapping,

Initiating new conditions.

But basically the insight is to this flux,

This sense of flux,

There's no solidity.

And so in most cases it takes a few more lifetimes of applying the mindfulness and the wisdom,

Just applying the insight again and again and again.

And what happens is the latent ignorance,

Because we've been ignorant for a very long time,

So we've been holding onto the world very tightly with our desires.

How we'd like it to be,

How we would not like it to be.

And that's a kind of grasping.

We grasp at the world through the five sense doors and through the mind.

We're doing it for so long that even once the Sotapanna has had this profound insight it still takes a couple of lifetimes.

So this is,

It's good to know this.

In most cases,

I talk with my teachers,

That in most cases two,

Three or four lifetimes after the insight into Sotapanna,

It gives us a bit of an understanding of how deep our grasping is.

This energy that thrusts the mind from one birth into the next birth.

And you can see it.

In life you can see it.

And you get little glimpses of it when you're waiting for a result from a test in pathology and you don't know what the result is.

It could be really serious and you just watch that energy,

Notice that energy,

How interested you are in this life.

And you notice it in other smaller ways.

You lose your wallet,

Get up from it,

Leave it in the bathroom or you leave it at the restaurant and you're halfway down the road and you just have a look at that attachment and that craving and,

Oh,

My wallet.

And you know,

It's just a bit of leather and some plastic and some paper but you look at how much meaning there is.

And similarly if you slip on the path,

Just notice that whenever you trip,

Notice that.

You don't know if you're going to fall,

There's just those few moments when you're like,

These are moments where you can glimpse your grasping at this body and at this life.

It's very deep,

Very powerful.

And so it's going to take some time to undo.

So we need to be very patient.

But exactly what we're doing today,

This is the process.

Knowing the various types of dukkha,

Learning about the ways that we create it and slowly undoing this bundle of knots.

Having little moments of liberation,

Little moments of cessation and taking heart and getting determined to keep doing it.

Just understanding that little,

As I said,

Little insights become big insights.

Big insights become deep insights,

Deep insights eventually become liberating insights.

That's how it works.

So anyway,

I feel that today everyone's being very sincere.

We're very engaged in this process and I'm very happy to be assisting to the degree that I can.

The reason I accepted this invitation actually,

Monks in the forest tradition get quite a few invitations and there's many that we refuse because we have our duties in our monasteries and we're doing our own practice.

But I was invited to come and teach a retreat and then I said,

Okay,

Well that I'd be interested in.

And they said three or four days and I said no,

Minimum of one week.

And then actually I wanted ten days but we're going for seven on this occasion.

And then I've had a few invitations and one day you should come and see such and such a center.

One day why don't you go and look at this monastery and do you want to go and look at those big buildings?

And no.

No.

The reason I came to Kuala Lumpur was to support Buddhist practice and to share to the extent that I can what my teachers have shared with me.

And I just encourage you and support you in this process because it is the most precious thing that we can do with our human life.

So now I'm going to read a little bit from Ajahn Chah.

Quite a long talk so I might not finish it but it's just a very lovely talk,

One of my favorites.

It's called Clarity of Insight.

Some of you might have met Ajahn Kaliyano.

Ajahn Kaliyano was the monk who translated this talk when he was living with Ajahn Anand.

Keep reciting Buddho,

Buddho until it penetrates deep into the heart of your consciousness,

Citta.

The word Buddho represents the awareness and wisdom of the Buddha.

In practice you must depend on this word more than anything else.

The awareness it brings will lead you to understand the truth about your own mind.

It's a true refuge which means that there is both mindfulness and insight present.

Wild animals can have awareness of a sort.

They have mindfulness as they stalk their prey and prepare to attack.

Even the predator needs firm mindfulness to keep hold of the captured prey,

However defiantly it struggles to escape death.

This is one kind of mindfulness.

For this reason you must be able to distinguish between different kinds of mindfulness.

The Buddha taught to meditate reciting Buddho as a way to apply the mind.

When you consciously apply the mind to an object it wakes up.

The awareness wakes it up.

Once this knowing has arisen through meditation you can see the mind clearly.

As long as the mind remains without the awareness of Buddho,

Even if there is ordinary worldly mindfulness present,

It is as if unawakened and without insight.

It will not lead you to what is truly beneficial.

Sati or mindfulness depends upon the presence of Buddho,

The knowing.

It must be a clear knowing which leads to the mind becoming brighter and more radiant.

The illuminating effect that this clear knowing has on the mind is similar to the brightening of a light in a darkened room.

As long as the room is pitch black,

Any objects placed inside remain difficult to distinguish or else completely obscured from view because of the lack of light.

But as you begin intensifying the brightness of the light inside,

It will penetrate throughout the whole room,

Enabling you to see more clearly from moment to moment,

Thus allowing you to know more and more the details of any object inside there.

You could also compare training the mind with teaching a child.

It would be impossible to force a child,

Who still hadn't learnt to speak,

To accumulate knowledge at an unnaturally fast rate that was beyond its capability.

You couldn't get too tough with it or try teaching it more language than it could take in at any one time,

Because the child would simply be unable to hold its attention on what you were saying for long enough.

Your mind is similar.

Sometimes it's appropriate to give yourself some praise and encouragement.

Sometimes it's more appropriate to be critical.

It's like the child.

If you scold it too often and are too intense in the way you deal with it,

The child won't progress in the right way.

Even though it might be determined to do well,

If you force it too much,

The child will be adversely affected,

Because it still lacks knowledge and experience and as a result will naturally lose track of the right way to go.

If you do that with your own mind,

It isn't sammapatipada,

The right practice that leads to enlightenment.

Patipada or practice refers to the training and guidance of body,

Speech and mind.

And here I am specifically referring to the training of the mind.

The Buddha taught that training the mind involves knowing how to teach yourself and go against the grain of your desires.

You have to use different skillful means to teach your mind,

Because it constantly gets caught in moods of depression and elation.

This is the nature of the unenlightened mind.

It's just like a child.

The parents of a child who hasn't learned to speak are in a position to teach it because they know how to speak and then knowledge of the language is greater.

The parents are constantly in a position to see where their child is lacking in its understanding because they know more.

Training the mind is like this.

When you have the awareness of buddho,

The mind is wiser and has a more refined level of knowing than normal.

This awareness allows you to see the conditions of the mind and to see the mind itself.

You can see the state of mind in the midst of all phenomena.

This being so,

You are naturally able to employ skillful techniques for training the mind.

Whether you are caught into doubt or any other of the defilements,

You see it as a mental phenomenon that arises in the mind and must be investigated and dealt with in the mind.

That awareness which we call buddho is like the parents of the child.

The parents are the child's teachers in charge of its training.

So it's quite natural that whenever they allow it to wander freely,

Simultaneously they must keep one eye on it,

Aware of what it's doing and where it's running or crawling to.

Sometimes you can be too clever and have too many good ideas.

In the case of teaching a child,

You might think so much about what is best for the child that you could reach the point where the more methods you think up for teaching it,

The further away the child moves from the goals you want to achieve.

The more you try to teach it,

The more distant it becomes until it actually starts to go astray and fails to develop in the proper way.

In training the mind,

It is crucial to overcome skeptical doubt.

Doubt and uncertainty are powerful obstacles that must be dealt with.

Investigation of the three fetters of personality view,

Blind attachment to rules and practices,

And skeptical doubt is the way out of attachment practiced by the noble ones.

But at first,

You just understand these defilements from the books.

You still lack insight into how things truly are.

Investigating personality view is the way to go beyond the delusion that identifies the body as a self.

This includes attachment to your own body as a self,

Or attaching to other people's bodies as solid selves.

Sakaya-diti,

Or personality view,

Refers to this thing you call yourself.

It means attachment to the view that the body is a self.

You must investigate this view until you gain a new understanding and can see the truth that attachment to the body is defilement,

And it obstructs the minds of all human beings from gaining insight into Dhamma.

For this reason,

Before anything else,

The preceptor will instruct each new candidate for big coordination to investigate the five meditation objects,

Hair of the head,

Hair of the body,

Nails,

Teeth,

And skin.

It is through contemplation and investigation that you develop insight into personality view.

These objects form the most immediate basis for the attachment that creates the delusion of personality view.

Contemplating them leads to the direct examination of personality view,

And provides the means by which each generation of men and women who take up the instructions of the preceptor upon entering the community can actually transcend personality view.

But in the beginning,

You remain deluded,

Without insight,

And hence are unable to penetrate personality view and see the truth of the way things are.

We fail to see the truth because we still have a firm and unyielding attachment.

It's this attachment that sustains the delusion.

The Buddha taught to transcend delusion.

The way to transcend it is through clearly seeing the body for what it is.

With penetrating insight you must see that the true nature of both your own body and other people's is essentially the same.

There is no fundamental difference between people's bodies.

The body is just the body.

It's not a being,

A self,

Yours or theirs.

This clear insight into the true nature of the body is called Kaya-nupasana.

A body exists.

You label it and give it a name.

Then you attach and cling to it with the view that it is your body,

Or his or her body.

You attach to the view that the body is permanent and that it is something clean and pleasant.

This attachment goes deep into the mind,

And this is the way the mind clings to the body.

Personality view means that you are still caught into doubt and uncertainty about the body.

Your insight hasn't fully penetrated the delusion that sees the body as a self.

As long as the delusion remains,

You call the body a self or atta,

And interpret your entire experience from the viewpoint that there is a solid,

Enduring entity which you call the self.

You are so completely attached to the conventional way of viewing the body as a self that there is no apparent way of seeing beyond it.

But clear understanding according to the truth of the way things are means that you see the body as just that much.

The body is just the body.

With insight,

You see the body as just that much,

And this wisdom counteracts the delusion of the sense of self.

This insight that sees the body as just that much leads to the destruction of attachment through the gradual uprooting and letting go of delusion.

Practice contemplating the body as being just that much until it is quite natural to think to yourself,

Oh,

The body is merely the body,

It's just that much.

Once this way of reflection is established,

As soon as you say to yourself that it's just that much,

The mind lets go.

There is letting go of attachment to the body.

There is the insight that sees the body as merely the body.

By sustaining this sense of detachment through continuous seeing of the body as merely the body,

All doubt and uncertainty is gradually uprooted.

As you investigate the body,

The more clearly you see it as just the body rather than a person,

A being,

A me or a them,

The more powerful the effect on the mind,

Resulting in the simultaneous removal of doubt and uncertainty,

Blind attachment to rules and practices,

Which manifests in the mind as blindly fumbling and feeling around through lack of clarity as to the real purpose of practice.

This is abandoned simultaneously because it arises in conjunction with personality view.

You could say that the three fetters of doubt,

Blind attachment to rights and practices,

And personality view are inseparable and even similes for each other.

Once you have seen this relationship clearly,

When one of the three fetters such as doubt,

For instance,

Arises and you are able to let it go through the cultivation of insight,

The other two fetters are automatically abandoned at the same time.

They are extinguished together.

Simultaneously,

You let go of personality view and the blind attachment that is the cause of fumbling and fuzziness of intention over different practices.

You see them each as one part of your overall attachment to the sense of self,

Which is to be abandoned.

You must repeatedly investigate the body and break it down into its component parts.

As you see each part as it truly is,

The perception of the body being a solid entity or self is gradually eroded away.

You have to keep putting continuous effort into this investigation of the truth and cannot let up.

A further aspect of mental development that leads to clearer and deeper insight is meditating on an object to calm the mind down.

The calm mind is a mind that is firm and stable in concentration,

Samadhi.

This can be momentary concentration,

Kanika samadhi,

Neighborhood concentration,

Upajara samadhi,

Or absorption,

Apana samadhi.

The level of concentration is determined by the refinement of consciousness from moment to moment as you train the mind to maintain awareness on a meditation object.

In kanika samadhi,

The mind unifies for just a short space of time.

It calms down in samadhi,

But having gathered together momentarily,

Immediately withdraws from that peaceful state.

As concentration becomes more refined in the course of meditation,

Many similar characteristics of the tranquil mind are experienced at each level.

So each one is described as a level of samadhi,

Whether it is kanika,

Upajara,

Or apana.

At each level the mind is calm,

But the depth of the samadhi varies and the nature of the peaceful mental state experienced differs.

On one level,

The mind is still subject to movement and can wander,

But moves around within the confines of the concentrated state.

It doesn't get caught into activity that leads to agitation and distraction.

Your awareness might follow a wholesome mental object for a while,

Before returning to settle down at a point of stillness where it remains for a period.

You could compare the experience of kanika samadhi with a physical activity like taking a walk somewhere.

You might walk for a period before stopping for a rest,

And having rested,

Start walking again until it's time to stop for another rest.

Even though you interrupt the journey periodically to stop walking and take rests,

Each time remaining completely still,

It is only ever a temporary stillness of the body.

After a short space of time,

You have to start moving again to continue the journey.

This is what happens with the mind as it experiences such a level of concentration.

If you practice meditation focusing on an object to calm the mind and reach a level of calm where the mind is firm in samadhi,

But there is still some mental movement occurring,

That is known as upajara samadhi.

In upajara samadhi,

The mind can still move around,

But this movement takes place within certain limits.

The mind doesn't move beyond those limits.

The boundaries within which the mind can move are determined by the firmness and stability of concentration.

The experience is as if you alternate between a state of calm and a certain amount of mental activity.

The mind is calm some of the time and active for the rest.

Within that activity there is still a certain level of calm and concentration that persists,

But the mind is not completely still or not immovable.

It is still thinking a little and wandering about.

This is like you are wandering around inside your own home.

You wander around within the limits of your concentration without losing awareness and moving outdoors,

Away from the meditation object.

The movement of the mind stays within the bounds of the wholesome mental states.

It doesn't get caught into any mental proliferation based on unwholesomeness.

Any thinking remains wholesome.

Once the mind is calm,

It necessarily experiences wholesome mental states from moment to moment.

During the time it is concentrated,

The mind only experiences wholesome mental states and periodically settles down to become completely still and one-pointed on its objects.

So the mind still experiences some movement,

Circling around its object.

It can still wander.

It might wander around within a confine set by the level of concentration,

But no real harm arises from this movement because the mind is calm in samadhi.

This is how the development of the mind proceeds in the course of practice.

So I might read the remainder of that talk on another occasion.

As is very often the case in the forest tradition,

A lot of emphasis on body contemplation.

Seeing the body as the body because most of our attachment to the Self is based on this body,

This perception of this body being our Self.

And then I really like that metaphor of when you do get those little moments of peacefulness,

It is like you've been in the sun on a walk and you stop under a tree and you're able to experience some shade and a bit of a breeze and have a bit of a rest.

And then as Ajahn Chah says,

If the concentration is not that deep yet,

Then we have to go on our way,

Pick up our things and it's hot again.

But then if the concentration deepens,

It's as if you're going inside,

Out from the heat.

It's cooler and less dusty and you can't get in much trouble.

So hopefully during this retreat we're having more and more moments where we're sitting in the shade under trees and moving into some nice houses and having some rest.

As we continue in our contemplations,

Noticing the body as just a body,

The breath,

This is part of our mindfulness of the body,

The breath in the body.

And then whatever feelings of course,

Physical feelings,

Mental feelings arising and ceasing,

Also not a Self.

And just paying a bit more attention to this now as we deepen our practice.

We've been mentioning a bit about a Nicha Sanyam now.

We can begin to just notice that there isn't a Self there.

There isn't a Self in the knee pain,

There isn't a Self in the eyes,

The nose,

The ears,

The tongue,

There's no Self there.

You can investigate it if you like.

When you do the next sitting,

I might lead you in a guided sit,

Let's see if we can try to find a Self in this body,

In this mind.

Now it's time for the last session of walking,

Before you can have some tea.

I think it's a half an hour session.

And just lifting,

Moving and placing,

Or put,

Though mindfully knowing.

Okay.

Reviews

I understood a little and will listen to this talk again and maybe I’ll understand a little deeper, and like you said, maybe a little can become deeper can become liberating . I do get those glimpses every now and then. Thank you.🙏✨💛🙏✨💛

Thank you

A superb talk that is helping me understand more clearly the nuances of meditative states and clear seeing. I will listen to this talk many more times. Thank you.

I am intrigued and excited to learn more about mindfulness and the concept that the body is just the body.
With Gratitude LS

🟢grateful for this teaching and for the teacher🍊

I love your talks! Thank you so much for saying yes to the retreat you where speaking in! It means a lot to us who are not living in a temple, or who are not able to go to any retreat these days. Namaste 🙏❤

Lovely and simple yet always profound. Thank you for your teachings. 🕉

Excellent as always, thank you 🙏

Couldn't be explained in such such clarity. Thank you🙏

Excellent insight, as always! Thank you!

Thank you. I found this to be a clear and practical lesson about letting go of suffering.

Excellent talk on the Four Nobile Truths and a reading from Thai Forest Master Meditator Ajahb Chah

Thank you, wonderful insights and very interesting

Very peaceful. Thank you

Always love to listen to the wisdom of Ajahn and feel liberated by his words.

Love his voice so calm. Such peace. Must listen again. 🙏knowing.

Practical and simple as it should be. Thank you. Very grateful for you sharing this

I always enjoy these talks 🙏

Relaxing, thoughtful, incisive, insightful. Well done.

Helpful teaching.