Right Restraint |
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Just this is a cause, a basic point of practice. I don't feel that it's necessary to ask a lot of questions of anyone or interview a lot. But we don't investigate this point carefully. Sometimes I see monks heading off carrying the big glot1, walking here and there under the hot sun, wandering through many provinces. When I watch them, I think, 'It must be fatiguing'. ''Where are you going?'' ''I'm seeking peace.'' I don't have any answer for that. I don't know where they can seek peace. I'm not disparaging them; I was like that too. I sought peace, always thinking it must be in some other place. Well, it was true, in a way. When I would get to some of those places, I was a little bit at ease. It seems people have to be like this. We always think some other place is comfortable and peaceful. When I was traveling I saw the dog in Pabhākaro's house2. They had this big dog. They really loved it. They kept it outside most of the time. They fed it outside, and it slept out there too, but sometimes it wanted to come inside, so it would go and paw at the door and bark. That bothered the owner, so he would let it in, then close the door behind it. The dog would walk around inside the house for a while, and then it would get bored and want to go out again: back to the door, pawing and barking. So the owner would get up and go to let it out. It would be happy outside for a little while, and then want to come back in, barking at the door again. When it was outside, it seemed like being inside would be better. Being inside was fun for a spell, then it was bored and had to go out again. The minds of people are like that - like a dog. They are always in and out, here and there, not really understanding where the place is that they will be happy. If we have some awareness of this, then whatever thoughts and feelings arise in our minds, we will make efforts to quell them, recognizing that they are merely thoughts and feelings. The grasping attachment to them is really important. So even though we are living in the monastery, we are still far away from correct practice - very far away. When I went abroad I saw a lot of things. The first time, I gained some wisdom from it to a certain extent, and the second time to another extent. On my first trip, I made notes of what I experienced in a journal. But this time, I put down the pen. I thought, if I write these things down, will the people at home be able to bear it? It's like us living in our own country and not being very comfortable. When Thai people go abroad, they think they must have some very good kamma to have gotten there. But you have to consider, when you go to a place that is strange to you, will you be able to compete with those who have lived their whole lives there? Still, we go there for a little while and we feel it is so great, and that we are some special kind of people who have such good kamma. The foreign monks were born there, so does that mean they have better kamma than we do? This is the kind of ideas people get from their attachment and grasping. What it means is that when people contact things, they get excited. They like being excited. But when the mind is excited it is not in a normal state. We see things we haven't seen and experience things we haven't experienced, and the abnormality occurs. When it comes to scientific knowledge, I concede to them. As far as Buddhist knowledge goes, I still have something to tell them. But in science and material development, we can't compete with them.... In practice, some people have a lot of suffering and difficulty, but they keep on in the same rut that has been making them suffer. That's someone who hasn't made up his mind to practise and get to the end; it's someone who doesn't see clearly. The practice isn't steady or continuous. When feelings of good and bad come, the person isn't aware of what is happening. ''Whatever is disagreeable, I reject'' - this is the conceited view of the Brahmin. ''Whatever is pleasing to me, I accept.'' For example, some people are very easy to get along with if you speak pleasingly to them. But if you say things that disagree, then there's no getting along. That's extreme conceit (ditthi). They have strong attachment, but they feel that's a really good standard to live by. So the ones who will walk this path are few indeed. It's not different with us who live here; there are very few who have right view. Sammā-ditthi, right view: when we contemplate the Dhamma, we feel it's not right. We don't agree. If we agreed and felt it were right, we would give up and let go of things. Sometimes we don't agree with the teachings. We see things differently; we want to change the Dhamma to be different from what it is. We want to correct the Dhamma, and we keep working at that. |
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