What is Important?

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If we are lacking the richness of truth in our hearts, then when we die and they cremate us, our lives will be worth no more than the handful of ashes we produce.

The Buddha offered his Teaching to the world with the intention of showing a way to know Truth - Dhamma. His lifelong gesture of renunciation was made so we could personally know this Truth. The fact that these Teachings are still with us shows that they have been put to good use by both lay and ordained people alike. It is important, however, that we understand the need for personal contemplation of these Teachings for their true value to arise. With such personal contemplation, if it is right, we can come to sense the completeness, coolness and calm that they offer.

As a foreigner living here in Thailand, I find life as a Buddhist monk extremely beneficial. Sometimes people visiting our monastery, Wat Nanachat, ask me how long Ive been a monk. Over ten years, I tell them. Is it good? they like to ask. If it wasnt any good, I reply, why would I have spent over ten years living this way? I could be doing all sorts of other things. It is because I personally see the value of this Way that I live it.

Without clear understanding of the processes of our hearts, we create all kinds of problems. We become hot and bothered and are dragged about by emotional states. For there to be personal and global peace, these states need to be understood: the ways of the heart need to be seen clearly. This is the function and value of Dhamma.

In contemplating the Buddhist Way, it is important to see that there is absolutely no obligation or intimidation involved. Whether we take it up or not is our choice, we have complete freedom in this regard - the Buddha only offered us an introduction to the Path. There is no external judge checking up on us. He pointed out that which leads to true success, to liberation, peace and wisdom; and also that which leads to failure and confusion. No external authority is making absolute statements about what is good and bad, right and wrong, and nobody is going to punish us if our preference is not to follow. However, observe that there is always that within our own hearts that knows what we are doing.

So it is important that we consider together how to actually use the Buddhas Teachings and realize for ourselves their true value. We have all heard many times about the Four Noble Truths and The Eightfold Path. Maybe we have heard about them to the point where we take them for granted; we dont think they are so important any more. But these Teachings are actually referred to as The Heart of the Buddhas Way. Throughout the forty five years of his teaching the Buddha never changed or abandoned them.

Last week in our monastery I was unable to do walking meditation because I had sprained my ankle. I would join the community for the sitting period and then when it came time for walking I would go back to my hut. I made use of the time to go over some of the chanting that we do. Many times I went over the Buddhas first Discourse -- the Dhammacakkappavattana Sutta -- which contains The Four Noble Truths and Eightfold Path. As a result I discovered many valuable points.

Let us first consider the context in which these Teachings were offered. The Buddha had spent six long years striving to see for himself the Truth. He had undergone an incredible amount of hardship -- not like meditators these days, who make a lot of fuss if conditions are not exactly how they want them. When the Perfect Enlightenment eventually took place he carefully considered exactly how to go about sharing his realization. He was thirty five years of age at the time, not old and senile -- and, as he had been brought up a prince he had had the best education available. He was in the prime of his life and fully capable of articulating his understanding. So he wasnt going to hand out the Teachings to just anybody.

He decided that his five companions during the time of his asceticism were most suited. They were totally sincere in their efforts, well experienced and intelligent. He then spent several weeks walking to where they were staying. When eventually he reached the, he gave the Teachings of the Four Noble Truths and the Eightfold Path. So these Teachings are not common and insignificant.

The fact that we have heard and talked about them many times means we run the risk of their becoming mere theory for us. However, if we were to talk in a worldly sense about achieving something, we would understand that it would of course require effort; likewise in the case of the Eightfold Path. If we make the right effort then realization can take place.

Now let us consider what we mean be right effort. The Buddha gave an example of throwing a stick into a river. If that stick didnt run aground on either the right bank or the left, and if it didnt sink, then it would definitely reach the sea. In terms of our practice, the left and the right banks are the extremes of clinging to pleasure -- kamasukhallikanuyogo -- and clinging to pain -- attakilamathanuyogo. Not sinking means not relinquishing effort. If it wasnt for becoming caught in sensuality, indulging in negativity and giving up making effort, we would reach Nibbana - Peace. This is one of the laws of nature. A true appreciation and honest accordance with the Way shows us that it must be like that.

The Eightfold Path is called the Middle Way, which means our effort must be the right amount. If our actions of body and speech are not in harmony with this Way; if we are getting caught up in seeking sense pleasure and indulging in states of anger and irritability, then definitely it is impossible to see things as they actually are.

We must constantly endeavor to make the right kind of effort or we will end up like the stick, and sink. When we are feeling enthusiastic we can easily give ourselves to the practice. But it can also happen that at times we are totally disillusioned, even to the extent that we forget completely the original confidence and faith we had. But that is natural. It is like swimming a long way; we become tired. We dont need to panic; simply be still for a while. Then when we have regained strength, continue.

Understand that much: in accordance with nature, that state will change. Despair, if that is what has arisen, will pass. Just keep practicing. Observing our minds and seeing how our attitudes are continually changing shows us that impermanence is natural.

Understand how necessary this kind of contemplation of Dhamma is in our lives. It is like nourishment to the heart. If we dont have clear understanding, then it is as if something is missing. Often people who visited Ajahn Chah would say they didnt have time to practice. Theyd say had too many commitments. He would ask them: Do you have enough time to breathe? They always replied, Oh yes! Its natural to breathe.

Isnt cultivating Dhamma as important as breathing? If we stop breathing then we die. If we are not established in a right understanding of the Truth of the Way Things Are, then also we die; we die from that which is truly good, from true ease and true meaning. If we are lacking the richness of truth in our hearts, then when we die and they cremate us, our lives will be worth no more than the handful of ashes we produce - and thats not much! We must investigate how to live in a way that truly accords with what the Buddha taught. Surely then we could live in harmony without conflicts, difficulties and problems to resolve.

Sila (morality) is that which shows us this Middle Way. It points to the avoidance of the extremes of pleasure and pain - it means knowing the right amount. When we live in the Middle Way regarding actions of body and speech then we dont cause offense to others; we do what is appropriate for human beings. The practice of formal meditation is to train our minds and hearts to stay in the Middle Way.

These days, many people who meditate try to force their minds to be as they want them to be. They sit there arguing with their thoughts; if their attention wanders they forcibly bring it back to the breath. Too much forcing is not the Middle Way. The Middle Way is the ease that arises naturally in the mind when there is the right effort, right intention and right awareness. When practice is right and there is ease of mind, we can simply watch the different states that arise and consider their nature. We dont need to argue with anything. Arguing only causes restlessness. Whatever emotion arises is within the domain of our awareness, and we simply watch. Whether its joyful or the absolute opposite, all experiences are within the boundaries of our awareness. We just sit, watch, contemplate and recognize them; they will naturally cease. Why do they cease? Because that is their nature. It is this realization of the true nature of change that strengthens and stills the mind. With such insight (pa