Monastery of Confusion¹

We can understand that still water doesn't flow. We can understand that flowing water isn't still. But when we practice we take hold of both of these. The mind of a true practitioner is like still water that flows, or flowing water that's still. Whatever takes place in the mind of a Dhamma practitioner is like flowing water that is still. To say that it is only flowing is not correct. Only still is not correct. But ordinarily, still water is still and flowing water flows. But when we have experience of practice, our minds will be in this condition of flowing water that is still.

This is something we've never seen. When we see flowing water it is just flowing along. When we see still water, it doesn't flow. But within our minds, it will really be like this; like flowing water that is still. In our Dhamma practice we have samādhi, or tranquility, and wisdom mixed together. We have morality, meditation and wisdom. Then wherever we sit the mind is still and it flows. Still, flowing water. With meditative stability and wisdom, tranquility and insight, it's like this. The Dhamma is like this. If you have reached the Dhamma, then at all times you will have this experience. Being tranquil and having wisdom: flowing, yet still. Still, yet flowing.

Whenever this occurs in the mind of one who practices, it is something different and strange; it is different from the ordinary mind that one has known all along. Before when it was flowing, it flowed. When it was still, it didn't flow, but was only still - the mind can be compared to water in this way. Now it has entered a condition that is like flowing water being still. Whether standing, walking, sitting, or lying down, it is like water that flows yet is still. Making our minds like this there is both tranquility and wisdom.

What is the purpose of tranquility? Why should we have wisdom? They are only for the purpose of freeing ourselves from suffering, nothing else. At present we are suffering, living with dukkha, not understanding dukkha, and therefore holding onto it. But if the mind is as I've been speaking about then there will be many kinds of knowledge. One will know suffering, know the cause of suffering, know the cessation of suffering and know the way of practice to reach the end of suffering. These are the Noble Truths. They will appear of themselves when there is still, flowing water.

When it is like this then no matter what we are doing we will have no heedlessness; the habit of heedlessness will weaken and disappear. Whatever we experience we won't fall into heedlessness because the mind will naturally hold fast to the practice. It will be afraid of losing the practice. As we keep on practicing and learning from experience we will be drinking of the Dhamma more and more, and our faith will keep increasing.

For one who practices it has to be like this. We shouldn't be the kind of people who merely follow others: If our friends aren't doing the practice we won't do it either because we would feel embarrassed. If they stop, we stop. If they do it, we do it. If the teacher tells us to do something, we do it. If he stops, we stop. This is not a very quick way to realization.

What's the point of our training here? It's so that when we are alone, we will be able to continue with the practice. So now while living together here, when there are morning and evening gatherings to practice, we join in and practice with the others. We build up the habit so that the way of practice is internalized in our hearts, and then we will be able to live anywhere and still practice in the same way.

It's like having a certificate of guarantee. If the King is coming here, we prepare everything as perfectly as we can. He stays a short while and then goes on his way, but he gives his royal seal to acknowledge that things are in order here. Now many of us are practicing together, and it's the time to learn the practice well, to understand it and internalize it so that each of you can be a witness to yourself. It's like children coming of age.

Footnotes

...¹

A large section of this Dhamma talk has previously been published under the title 'Free From Doubt'

... Trouble²

One of Ajahn Chah's favorite plays on words.

... buy³

This is a standard way of doing business in Asia, especially in villages and small towns, but even in Japanese cities. A pickup truck drives around with a loudspeaker and products to sell.

...nıvarana⁴

Nīvarana are the five hindrances: desire, anger, restlessness and agitation, sloth and torpor, doubt.

... off⁵

The scriptures usually say, ''with the fading of rapture''.