A T A S T E of D H A M M A by Ven. Ajahn Sanong Katapunyo Wat Sanghathan, Thailand --------------------------------------------------------- Acknowledgement Kind permission to reproduce this work was granted by Ajahn Piboon of Wat Sanghathan, 107 Handsworth Wood Road, Birmingham, B20 2PH. These teachings have been prepared in DOS text format by Paul Traffordand are also available as a series of WWW pages on: http://www.chezpaul.org.uk/buddhism/books/taste/index. htm Please accept his apologies for any mistakes in the transcription. - June 1997 --------------------------------------------------------- ************ Contents *********** Foreword Meditation A Single Diamond Finding time to train one's mind Medicine for applying, Medicine for taking Wisdom stops suffering Stopping thoughts Disagree with our own mind Know our own mind The rule of the Dhamma Towards Peace Meditation Devices (Kasina) Endurance is necessary for practice Getting rid of hindrances Stop at a single location The base of mind Emptiness, illumination, calmness The way to enter Samadhi Cease all thoughts ... peace Arising and passing away Practice beyond suffering A present sense object Hopeless mental exercise Looking at oneself Old merit - new accumulation Accumulating merit Samadhi develops from one point Knowing the present state of mind The path of mind Always changing Spreading loving kindness <><><><><> ------ <><><><><> ****************************************************** Foreword ****************************************************** This book, "A Taste of Dhamma", expresses various aspects of the Dhamma translated from the teachings of the Venerable Ajahn Sanong. In this he has given us some flavour of the Law to study as a practical means to bring about genuine mental happiness. This book would not have been possible without the cooperation of Mrs. Fuengsin Trafford, who translated the Thai original into English, with the help of Mr. Simon Romer and Mr. Andrew Crabtree. Whatever value arises from reading this book, may the benefit of "A Taste of Dhamma" thus received stay in the mind of the reader forever. ABHIJAYO BHIKKHU, 5 May 1991 <><><><><> ------ <><><><><> ****************************************************** Meditation ****************************************************** Concentration Training ---------------------- This is a meditation exercise which covers: * The basis of the working of the mind * The use of a subject on which to meditate * A tool for mind training There are some 40 techniques of concentration training. This book will deal with one of these namely, the mindfulness of breathing. The development of concentration by mindfulness of breathing ------------------------------------------------------------ (breathing in and breathing out) This technique is a very convenient practice because by nature everybody has to breathe in and out. It can be used all the time and anywhere when it is needed as long as one is constantly aware of the process. Basic Exercise in brief ----------------------- 1. Setting Try to find a quiet place which is conducive to peace. It is helpful to have the right atmosphere but if this is not possible, it can still be performed. 2. Posture Find any posture which enables the body to relax and which is the most comfortable for a long sitting. It helps if you breathe easily. The best posture is cross-legged or sitting upright with the right foot on top of the left one and hands on the lap, right one on top of the left with thumbs touching, or the right forefinger touching the left thumb. If this is not possible one can sit upright on a chair or take any other comfortable posture. However, if the sitting brings any tension, the practice will not be right and it should be corrected before continuing. Eyes can be closed or opened as long as one is not distracted. If opened, one should lower one's gaze, perhaps fixing it on the tip of the nose. 3. Breathing Exercise After sitting comfortably, one should take deep long breaths to fill the lungs and then breathe out slowly several times. At the same time try to develop the feeling that the body is not solid and the head is light until the mind is reasonably peaceful, then breathe normally but with awareness of the in and out breathing. When breathing in and out deeply, be aware that one breathes in and out deeply, when breathing in and out shallowly, know that one breathes in and out shallowly. Do not control the breaths but be mindful of them. For a beginner counting the breath will help to control the mind and stop wandering thoughts. If the mind is very restless, start with counting the breathing in pairs. In-out-1, in-out-2, ... , up to 10, and then reverse the process - In-out-10, in-out-9, ... , down to 1. Or try to fix the attention at where the breath touches - the tip of the nose or the upper lip - without following the movement of the breath through the body. However, be aware of the in and out breathing. <><><><><> ------ <><><><><> ****************************************************** A Single Diamond ****************************************************** It is rare that our mind can be peaceful and let go of everything, but if we are able to achieve that state of mind just once, it is very precious, more precious than the ever busy thinking mind. It is very easy to find pebbles or stones but they have little value. They may be found all over the mountain but they are not as valuable as just one diamond. If one manages to dig deep, a diamond may be found and will be more valuable than the whole mountain of pebbles. The nature of the mind is the same. If we penetrate deep into peace and tranquility, free from thought for just one moment, the result is the same as finding a whole diamond. The mind which sees the Dhamma is free from thoughts and turmoil, and is able to obtain Nirodha (the cessation of Suffering). <><><><><> ------ <><><><><> ****************************************************** Finding time to train one's mind ****************************************************** There is very little time indeed for training one's mind. If one doesn't make time, one day every other business such as family and property will take over. It will be impossible to gain peace and tranquility. Time will be shared with different people, chatting and, at the same time, clinging and making attachments. By the time we want to let go, time is already up. Most people are the same in that they do not have the energy to meditate, only to think or chat. If it is the other way round, concentration will occur very quickly. Very few people have the energy to practice meditation even for 5 minutes: they give up (too exhausted), but when they chat, they forget all about pain and discomfort [until they stop chatting]. Thinking and talking are similar activities. If we think, the stream of thoughts flows - thinking about families, homes and so forth. Due to our lack of mindfulness, it will go on for a long period uninterrupted before eventually ending. If we have the quality of mindfulness, we will stop thinking in this unwholesome manner. <><><><><> ------ <><><><><> ****************************************************** Medicine for Applying, Medicine for Taking ****************************************************** Chanting words are for preserving the content of Scripture. It helps us to gain confidence. Chanting cannot help us to get rid of defilement as much as meditation. Concentration is the direct method of getting rid of defilement by stilling the mind. During chanting, if the mind wanders, it will not be as peaceful as it should be; just chanting alone will not lead to enlightenment. If chanting and practising take place at the same time, enlightenment will be achieved. So there is a saying, "Chanting is medicine for application, Concentration is medicine for taking." When we have fever, if we use medicine for application, we will not recover, only taking it will make us get well. Most people get attached to chanting, addicted to medicine for application, and will not take any medicine 'through their mouths'. Consequently, they do not get well. Their mind will remain defiled until they concentrate. It is necessary to meditate in order to get well and get rid of the defilement. Concentration is necessary to penetrate through the mind so we can see our own defilement and get rid of it. <><><><><> ------ <><><><><> ****************************************************** Wisdom to stop suffering ****************************************************** Do not continuously jump from one subject to another. Concentrate only on the working of your own mind. If we do not do this, we will only encounter Suffering and will be completely in Ignorance. Thinking of this person or that person only lead to the same thing. But if the thinking happens or arises in our mind and we stop it there, then that is wisdom. Do not think about everything external. If we let our mind wander, Suffering will be with us. At the same time Ignorance will follow. But if thinking takes place in our mind, born in our mind, we must stop it there. This is wisdom which will stop Suffering and bring happiness without having to seek worldly wealth. <><><><><> ------ <><><><><> ****************************************************** Stopping thoughts ****************************************************** When we cannot stop our thinking mind, there is burning, the burning of body, the burning of mind. The mind is full of suffering every day because thoughts torture us. The thought of drowning or taking drugs in order to commit suicide is caused by continuous thought. All this is suffering. More thinking causes more suffering. When we cannot escape from our own thought processes, we wish to rise above them. How can we rise above them when we fail to concentrate or meditate? So we would rather die in order to stop thinking without realizing that it is impossible to stop thoughts just like that. Only Dhamma will eliminate the unwholesome state of mind that is full of bad and excessive thinking. We must destroy the root cause of them. By doing so we will encounter happiness in our lives. <><><><><> ------ <><><><><> ****************************************************** Disagree with our own mind ****************************************************** When another person disagrees with us, we are not happy. When we disagree with him, he feels the same. There is not be peace of mind for either of us. Yet the Buddha Dhamma means disagreeing with our own mind when meditating. Anything that causes us to scold, criticise, or answer back, we control. This is to disagree with our mind so that it may be pacified. When wanting to speak, we do not speak; when wanting to scold, we do not scold. When wanting to argue, we do not argue[!] If we want to think too much we stop it and at the same time continuously repeat, "Buddho". Disagree with oneself and all will be well. If we do not disagree with ourselves, nothing will be smooth and all will be in turmoil. <><><><><> ------ <><><><><> ****************************************************** Know Our own mind ****************************************************** [the duplication is probably due to these teachings being transcribed from radio broadcasts - Paul T.] To feel the breath is to see form. If we become aware during breathing in and breathing out that we think of homes or various folk, this is a development of awareness as we understand that our own mind always wanders. More thinking, more distraction. We cannot escape from our own thoughts. Yet, while we are unable to escape from them, we want to be rid of them. How can we do that when we do not know how to concentrate? Unable to go beyond, we rather die in order to stop the thought process. But we do not know that thoughts cannot be stopped this way. Know that only Dhamma will destroy unwholesome mental states, the stream of thoughts, talking excessively. Thought is the cause of misery and this cause has to be stopped. <><><><><> ------ <><><><><> ****************************************************** The rule of the Dhamma ****************************************************** There must be more self control if we are to follow the method of practice. That is to say, we should not lose mindfulness in any of our activities, remaining mindful when eating, sitting, lying down, thinking and so on. If we lose mindfulness, this is because we lack or forsake personal guidelines. We must have rules for ourselves. We must control ourselves and control our actions in order to gain more awareness and become more conscious of our movements. We must learn how to use a restraining morality in order to be more aware. We should fix our attention on all actions. If we are stricter and are conscious of our movement at all times, our mind will be at peace and concentration and wisdom will follow easily. <><><><><> ------ <><><><><> ****************************************************** Towards Peace ****************************************************** A person who gains mindfulness and clear comprehension through meditation by repeating "Buddho" or by looking at his or her own mind, knows what he or she is thinking about - perhaps something that happened in the past, some event in the present or unwholesome thoughts which are full of craving, aversion or delusion. Having seen this, he stops the mental activity, and allows his mind to become still for a long period. Resting in this stillness his awareness becomes deeper. When the mind reaches a certain depth, we must be conscious of that state. Whether it is light, heavy, illuminated or calm, we must always be fully aware of these conditions. Once there is awareness, peace will arise. We must penetrate deeper into the heart and mind and not be distracted by other people. We must never be distracted by our own nature. Know only one thing - the mind, and possess awareness within this. Then we will experience space, illumination and peace within it. <><><><><> ------ <><><><><> ****************************************************** Meditation Devices (Kasina) ****************************************************** Even flowers can be used for the Dhamma as objects of concentration, in this case not for their beauty, but for one-pointedness of mind, for seeing transiency, Anicca, Dukkha and Anatta (Impermanence, Suffering and Egolessness). Water Kasina, Fire Kasina, Wind Kasina, Earth Kasina are natural. When it is the time for contemplation, we offer flowers to the Buddha. We place the flowers in the vase, close our eyes and then open them. Look at the Buddha's image, then close the eyes. Soon we will remember everything and it becomes a meditation device which makes our mind peaceful for a moment. In the same way we can visualise flowers, and after more practice many flowers will become just one with the same colour. In the end there will be tranquility and illumination. When that happens we should try to look at ourselves. If we do not form any attachments to outside objects, those objects of concentration will bring wisdom. Consequently, concentration will occur and the Dhamma will be revealed. We will have attained a certain stage of Dhamma. Whatever we use as a meditation device, we must not overlook ourselves. Any illumination from different signs (Nimitta) should be in our heart, our face and our whole body. <><><><><> ------ <><><><><> ****************************************************** Endurance is necessary for practice ****************************************************** To meditate one needs endurance, for we have to put up with weariness, sloth and torpor. We need to have patience, otherwise there will not be enough effort - for it is impossible to succeed when our mind is not yet disciplined. To meditate is to streamline the mind. Before acquiring one- pointedness of mind, effort and time are required. No matter how much we try, the mind is sure to wander off very quickly, but we have to persevere, to meditate more. There will be a point when this process will stop and peace will follow. <><><><><> ------ <><><><><> ****************************************************** Getting rid of hindrances ****************************************************** We may experience weariness, physical pain, sloth or torpor during our meditation periods. We should not abandon our practice because of sloth or torpor. It does not matter how sleepy we become, we keep sitting until it disappears. As soon as this happens, concentration will arise. Although laziness may make us want to give up, we must put up with it. We will overcome the hindrance right there. Restlessness and wandering thoughts can put an end to meditation practice if we do not have enough wisdom. When this happens, just observe it and continue to do so until the restless stops. The mind will then be free and Samadhi will occur. Hindrances are only walls. If we can get through the door, we will be face to face with wisdom. Footnote -------- The 5 hindrances are doubt; sense distraction; hatred/aversion; sloth and torpor; restlessness <><><><><> ------ <><><><><> ****************************************************** Stop at a single location ****************************************************** Samadhi can be compared with an island in the sea on which a swallow has built its nest. If we are to catch the bird, we need not follow it anywhere. We simply wait on the island. Although it may fly away until out of our sight, it will not be able to find another island. It can see nothing but the sky and water and so, in order to survive, all it can do is to return to the island. We can catch it right there. Our mind has a similar nature. It does not matter how far our thoughts wander. In the end they will start again in the same place. There may be all sorts of thoughts: about the past, the future, making a living, getting rich, and they go on continuously, but finally they will all begin again at the same point which is our mind. We must wait there as if on that island. After a while, the thoughts, like the swallow, become too exhausted and are forced to return to their nest, the mind. If we always concentrate and are aware of what happens or where our thoughts are, in no time at all, the flight of thoughts will stop and then begin again within the mind. By keeping a close watch on that spot we will be able to catch it. <><><><><> ------ <><><><><> ****************************************************** The Basis of Mind ****************************************************** The training of mindfulness of the body can be called the establishment and maintenance of that capability of peace without impulses and emotions. Do not allow the mind to waver and so begin to think about different matters. Tie the mind with the body, for the basis of mind is body, Samadhi and wisdom. The body is the basis of sense impressions. So we must try and contemplate the nature of happiness and suffering within both our body and mind, whether walking, sitting, lying down, going to the lavatory, in hunger, or in thirst, whatever happens to us. <><><><><> ------ <><><><><> ****************************************************** Emptiness, Illumination, Calmness ****************************************************** Usually when a person is deep in thought, he will not be able to know the Dhamma. Only when he breaks the thought pattern will it arise. 
  Dhamma is born with emptiness
  Dhamma is born
with illumination
  Dhamma is born with
calmness
Thinking is not the cause of the appearance of Dhamma. Only by giving up thinking, will the Dhamma arise. <><><><><> ------ <><><><><> ****************************************************** The Way to enter Samadhi ****************************************************** We can make use of whatever method leads us to calmness. Each one of us must understand what is most appropriate to our own character. From our own experience we know whether we gain peace by observation, fixing our attention or by reciting sacred words. We should stick with this one method. This is called "Knowing how to enter Samadhi" and the result will be immediate. <><><><><> ------ <><><><><> ****************************************************** Cease all thoughts ... Peace ****************************************************** Thinking as a sense object is called "Vipassanuk", but when we contemplate it become "Vipassana" (insight). Wisdom will arise and we will be able to see by it. Seeing more, we will reach a peaceful spot, a staying point, a stopping point, a point of illumination. This is followed by cessation of suffering immediately if we know the movement of mind. If we keep on observing our mind when we are thinking, the thinking will finally stop. Then voidness appears. If we persevere, we see nothing but emptiness. By following the mind constantly, the process will collapse. <><><><><> ------ <><><><><> ****************************************************** Arising and Passing Away ****************************************************** Dhamma is [to be found] in our own body and mind, it is not in anybody else's. Therefore, we should meditate on our body, our own sensation, and especially and most importantly on our own mind, for it is the mental state which senses, which sees and thinks, which delights in some sensations and is averse to others. It is the mental state which can feel strongly about something and be indifferent to others. As soon as we begin to become distracted by arising thoughts, we should establish mindfulness and recite the words "Buddho ... Buddho". This will stop the mental processes. If we forget these words, however, the chain of thoughts will continue. If we ask ourselves how the mental process arises, we can find that the mind thinks all kinds of thoughts, some of which are unwholesome. If we can be aware of such thoughts in time, they will vanish. The mind will be still. We will see that our mind can remain still when sitting, walking, standing, or moving about. When we look at our mind, there is spaciousness, equanimity and awareness. <><><><><> ------ <><><><><> ****************************************************** Practice beyond suffering ****************************************************** Everything in this physical world has its cause and these causes will lead to conditions. Mental phenomena are the product of thoughts. There must be the presence of sense objects, contacts, touches, impulses and emotions to stimulate them. According to the Buddha's teaching, Dhamma will arise only when the cause has stopped. When there is no more stimulus of any kind in our heart, these causes are eliminated. At that moment the mind is empty, calm and tranquil. Dhamma will appear. <><><><><> ------ <><><><><> ****************************************************** A Present Sense Object ****************************************************** The moment we are peaceful and tranquil, we should try to acquire a wholesome state of mind by taking note of the present, thereby helping ourselves to still and gain one- pointedness of mind. The present sense object can control mindfulness. It can also eliminate Suffering which belongs to the past and future. When our mind does not have impulses and emotions from the past and future, we have put a stop to it by concentrating on the present. But whenever we are absent- minded, there will be past and future, impulse and emotions. Remorse and distraction will also appear. Therefore we must train our mind to dwell in the present and know what we are doing. <><><><><> ------ <><><><><> ****************************************************** Hopeless Mental Exercise ****************************************************** A meditator who always sees others but not himself is following a hopeless mental exercise. One must concentrate on one's own heart and mind and penetrate deeper into them. If one only looks superficially, one will not understand one's own mind. So the purpose of (useful) mental exercise is to see oneself. To see what? ... To see corporeality (Rupa), feeling (Vedana), perception (Sanya), intentional activities (Sankhara), and consciousness (Vinynana). To See mind and matter (Nama rupa) (through developing Citta), mental factors (Cetasika), form or matter (Rupa) and, finally, Ultimate release (Nibbana). Then one can see feeling, mind and Dhamma. Concentrate on the body while walking, lying down, sitting, defecating, urinating. Even breath is included in body (Kaya). There is not much to practising Samadhi. Just keep on working until the mind is peaceful. Do not expect to have different visions. Do not ask "Why do I see nothing after such a long period of meditation practice when others say that they "see" different things. Do not think in that way because each person has his or her own result, virtue and happiness. So after realizing that there are different individual accumulations, we are contented with our own way and, at least, we are not full of restlessness. <><><><><> ------ <><><><><> ****************************************************** Looking at oneself ****************************************************** The teaching of the Buddha is the teaching of correcting oneself, of freeing oneself from suffering. Looking at ourself all day, we notice different types of faults, and unskilful actions which should be avoided. All day, the self is critically viewed. The more we can spot our negativities, the more we will improve because we can see that we still lack wisdom. Observing oneself becomes the way of self correction at all times. This will get rid of our erroneous opinions and pride and the idea of self. It is similar to the Buddha's teaching about awareness of suffering as a form of mental exercise. So why do we concentrate on suffering? Why not happiness instead? We do not realize that the person who may see happiness within himself is, in fact, constantly full of suffering because his mind is not calm. The Buddha's teaching concerns the observation of suffering for the whole day's activities - sitting, lying down, eating and walking. It is the contemplation of Suffering in the five aggregates. Alas! There is only Suffering. In the same way that a doctor diagnoses the disease in order to cure the patient, to look at the Buddha's Dhamma is to look at oneself and diagnose one's own negativities. <><><><><> ------ <><><><><> ****************************************************** Old Merit - New Accumulation ****************************************************** To attain Samadhi is similar to a child learning how to walk. He keeps on falling down and getting up again. We must not stand still and become attached to previous states of calm and happiness. We must go further. Some people get stuck at such a level. Once they have enjoyed the calmness and serenity of one-pointed mind, they wish to repeat the same experience again whenever they practice. In fact, that peace has gone. We must know our present state of mind whether it is peaceful or not. When we are meditating in the present moment, we must not reflect on the past because it will make us hesitant and indecisive, and the mind will be in a state of turmoil. If we understand this principle, we will overcome this hindrance. Do not think of the past. Pay no attention to it and persevere without raising the hope of having peace and tranquility or of reaching the goal. Do not reflect, "How peaceful that day was!" and wish for an action replay. If we adopt such an attitude, we will never again attain Samadhi because of our clinging to the past. We must make progress. Those days have gone forever and they will never be the same again. Nevertheless, they may be better if we do not cling to our past experiences. Therefore the way to develop Samadhi is to abandon past experiences. If we follow any method which helps us to attain calm, we should not become attached to that calm, but notice how it was achieved: for example, we fixed our attention at the tip of our nostrils and our breathing became softer. Then thoughts stopped altogether. The mind became clear, cool, still and our concentration deepened. It will thus be obvious that this was the right form of Samadhi for us. Or perhaps when we recited some sacred words, our minds emptied of concepts, thoughts, past experiences; when our mind had space, we would then let go of everything and would gain Samadhi. So if this method is effective, we should stick to it. <><><><><> ------ <><><><><> ****************************************************** Accumulating merit ****************************************************** Every time we accumulate merit we prolong our [Dhamma- faring] lives. One has to accumulate merit so that it will not run out. Eventually, the fruits of the past virtue will be used up and our behaviour will deteriorate. If we have money and we spend some every day, our accumulation of wealth will soon be finished. If we do not find some more we will become poor. <><><><><> ------ <><><><><> ****************************************************** Samadhi develops from one point ****************************************************** There can be only one spot for the development of Samadhi. If there are many, there will be no development. We can put the point of concentration in various places such as the tip of our nose, the breath, the forehead, within our body or mind. It can be anything which is considered to be the starting point. The starting point is called "raising thought conception (Vitaka Citta)", that is, to lift the mind up to the point of concentration and to fix the attention there. After that, discriminate and contemplate that object of concentration until all is clear and comprehensive, until there is an understanding of matter and mind (consciousness plus the various mental factors which condition consciousness). Joy will follow automatically. If the mind is not fixed on the object, Samadhi will not be there. If the mind moves from one point to others, again Samadhi will not be there, it is simply ordinary thinking. So it is said that our body is the principle or base of mindfulness and the base of Samadhi. <><><><><> ------ <><><><><> ****************************************************** Knowing the present state of mind ****************************************************** The Dhamma which we are trying to acquire during our practice is in fact within us, but we usually do not realize that we have already attained that state and have actually gone past it. Because we do not understand this, we believe that the goal is not reached and so we aim to attain that state sometime in the future. We do not see that if we can know our present state of mind, and are in control of it, then we have already attained it. Nevertheless, if we keep practising, we will still reap the benefit. We should not hope to engage in difficult practices in the future, because Nibbana is not ahead of us. Nibbana is where our mind is calm and happy. Nibbana is when the mind is aware of its present state. <><><><><> ------ <><><><><> ****************************************************** The path of mind ****************************************************** From the Sota Pati state ('stream entry'), a meditator can understand his own mind, whether there is greed, hatred or delusion, whether the mind is pleased or not pleased. Such following of the mind is called the path and fruition of mind. Keep watching your mind. If you watch outside of the mind you do not see anything. Any sense object which comes into the mind can be seen to be rising and vanishing. When a person sees a delightful object, he is pleased. When he hears some melodious sound, he is pleased, and vice versa. It is all in the mind. Similar tastes can lead to pleasure or displeasure. When this happens, just watch your mind. Impulses and emotions occur in a very short space of time and happen very quickly. All of this takes place in your mind and you have to watch it. If we can watch the mind it will be really peaceful. Just try it! <><><><><> ------ <><><><><> ****************************************************** Always changing ****************************************************** What we are doing is training our mind. We have to keep practising because our mind always moves from one point to another. So it does not remain at peace. Although we may have achieved some mental stillness, our mind soon wavers. Therefore, in order to gain peace, we must practice often, and then we will experience happiness and a wholesome state of mind. When we are practising the Dhamma, the greater our intention and perseverance, the greater the result. If we lack the effort and become lazy, peacefulness will not arise. Why do we have to practice every day? It is because we think all day - about old matters and new concerns. If the thought is good, we will be pleased, if bad we will become depressed. Considering a pleasant event in the future will cheer us up but we become anxious when we worry that the future holds bad things in store. Some people become disheartened and begin to doubt that they will make it at all. Thinking that they do not have the strength to soldier on, they even consider suicide, they are beaten by life. After consideration, however, other people wish to make the most of life and persevere with courage. <><><><><> ------ <><><><><> ****************************************************** Spreading loving kindness ****************************************************** In Buddhism, spreading loving kindness empowers the mind, because it makes the mind bright and without murkiness. If a Buddhist monk spreads loving kindness with his bright heart, with his pure heart, his loving kindness is full of power and virtue which can make all sentient beings live happily without exploiting each other, even elephants, tigers, snakes and various other animals can live happily together. If the heart of a Buddhist monk consists of loving kindness, brightness and purity, this heart has enough power to make all sentient beings happy and peaceful. Thus, loving kindness is the pole which supports this world and makes the world happy, a world that is without anger, hatred, envy, revenge or vindication. When a person has good conduct and moral practice he also has loving kindness for himself. This loving kindness will make him love and have mercy to all others as well. So this loving kindness is the great power which spreads limitlessly, that is to say: to himself, friends, kinsmen, enemies, people in every country, all sentient beings in the three worlds, and even to all beings who are in suffering, with the thought of good will that all may be happy, escape from all dangers and find more and more happiness. The pure and bright loving kindness which spreads from one's heart in the manner above can be the great power and regarded as the most important virtue which must be applied and developed all the time. Before one likes to spread one's loving kindness to others, one must indeed make up one's mind to be brightly illuminated and pure. Only this kind of loving kindness can support the world. <><><><><> ------ <><><><><>