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Library Thai Forest Lee Starting ut Small A !ollection o" Tal#s "or $eginning %editators &'ort"olio () by A*aan Lee +hammadharo translated "rom the Thai by Thanissaro $hi##hu , -../ See also 0Starting ut Small0 and 0Starting ut Small0 &'ort"olio -) !ontents The 1ssence o" %erit Intent The Fresh Flavor o" +hamma The 1ssence o" %erit 2uly -(3 45/6 %erit is the intention that arises in the heart beginning 7ith your "irst thought o" doing something good8 For example3 today you decided that you 7anted to come to the monastery8 That thought3 in and o" itsel"3 7as merit arising in the mind8 Then you came to the monastery3 received the precepts3 and listened to a sermon in line 7ith your original intention8 In this 7ay3 your original intention succeeded in producing more merit in line 7ith its aims8 $ut i" you thin# that you 7ant to go to the monastery3 to receive the precepts and listen to the +hamma3 but someone else happens to ob*ect or critici9es you in a 7ay that spoils your mood3 the merit in your mind : the original intention : disappears8 1ven i" someone else then invites you to come to the monastery3 you come here against your 7ill and sit here li#e a stump3 7ith no merit arising in your mind8 This is because the essence o" merit in your mind has already died8 The meritorious things that you do aren0t the essence o" merit8 For example3 giving donations3 observing the precepts3 listening to sermons3 or sitting in meditation aren0t the essence o" merit8 Still3 7e have to #eep doing these things so that our old merit can gro7 "at and healthy instead o" dying a7ay8 For this reason3 7hen you ma#e up your mind to do something good3 hurry up and do it right a7ay8 ;hen you 7ant to give a donation3 go ahead and give a donation8 ;hen you 7ant to observe the precepts3 observe the precepts8 ;hen you 7ant to listen to the +hamma3 listen to the +hamma8 ;hen you 7ant to meditate3 meditate8 In this 7ay3 the results o" your actions 7ill gro7 "ull and complete in all three time periods8 In other 7ords3 your mind 7ill "eel happy3 *oy"ul3 and satis"ied in your merit 7hen you "irst thin# o" doing it3 7hile you0re doing it3 and 7hen you0re done888 The intention to do good : the "irst stage in your goodness : is the essence o" merit8 It0s li#e planting a tree8 ;hen you give a donation3 it0s li#e putting "ertili9er around the tree8 ;hen you observe the precepts3 it0s li#e pic#ing a7ay the 7orms and caterpillars that 7ill eat the "lo7ers or leaves8 As "or meditating3 that0s li#e 7atering the tree 7ith clean3 clear3 cool 7ater8 In this 7ay3

your tree is sure to #eep gro7ing until it produces leaves and "ruit that you can eat "or your en*oyment in line 7ith your original aim8 I" it0s a "lo7ering tree3 the "lo7ers 7ill be bright and color"ul3 7ith large petals and a re"reshing scent8 I" it0s a "ruit tree3 the "ruits 7ill be plenti"ul3 large3 and s7eet8 This is ho7 generosity3 virtue3 and meditation are means o" developing the merit o" your original thought8 $ut i" your heart is in a sour mood3 then you 7on0t get much "ruit "rom ma#ing merit or giving donations8 It0s li#e giving "ertili9er to a tree that0s already died8 1ven i" all you 7ant is a single custard apple "rom the tree3 you 7on0t be able to get 7hat you 7ant3 because the "ertili9er you gave to the tree has all gone to nourish the grasses and herbs gro7ing at the "oot o" the tree3 and hasn0t done a thing "or the custard apple you 7anted8 In the same 7ay3 i" you *ust go through the motions o" ma#ing merit3 your original aim : to abandon greed3 aversion3 and delusion : 7on0t bear "ruit8 The act o" generosity is simply the "ertili9er o" merit8 ;hen the essence o" merit has died3 there0s no 7ay that you can eat the "ertili9er3 "or it0s nothing but "ilth : co7 dung and chic#en droppings8 Ho7 can you as# "or "ilthy stu"" li#e that to come and help you in any 7ay< $ut still3 you0re better o"" than people 7ho haven0t "ertili9ed anything at all : i8e83 7ho haven0t developed virtue3 concentration3 or discernment : "or at the very least you can gather the grasses and herbs that have "ed on your "ertili9er3 to boil in a soup or "ix as a salad8 So 7henever you do anything3 you have to chec# to see 7hether the essence o" merit is in your heart8 Some people ma#e merit 7hen their hearts are evil8 They0re li#e a stic#y=rice s7eet roasted in bamboo3 7here the rice on the top is so"t and 7ell=coo#ed3 but the rice at the bottom is ra7 or burnt to a crisp8 ;hen this is the case3 there0s no 7ay you can eat it3 "or it0s not good all the 7ay through8 'eople by and large act in 7ays that aren0t in line 7ith their minds8 Some people ma#e donations but their hearts are still greedy3 as 7hen they give a gi"t because they 7ant to become millionaires8 Some people give one dollar expecting to get ten thousand or a hundred thousand in return8 Some people observe the precepts but their hearts are still angry3 *ealous3 or hate"ul to7ard this person or that8 Some people meditate so that they can be beauti"ul and shapely in their next birth3 or because they 7ant to become devas up in heaven8 ther people 7ant to be this or that : al7ays loo#ing "or something in exchange8 This #ind o" merit is still 7ide o" the mar#8 The $uddha taught us to be generous "or the sa#e o" doing a7ay 7ith greed3 to observe the precepts to do a7ay 7ith anger3 and to meditate to do a7ay 7ith delusion3 not "or the sa#e o" "eeding these de"ilements8 Some people come here to meditate and sit here absolutely still : their eyes are closed3 their posture straight and unmoving3 everything on the outside *ust the 7ay it should be : but their minds are running around all over the place> to their orchards3 their "ields? some people0s minds go 9ooming abroad in search o" their children or "riends3 thin#ing about all #inds o" things8 Their minds aren0t sitting together 7ith their bodies8 This is called a mind and a body not in line 7ith each other : li#e a stic#y=rice s7eet 7here the top is coo#ed but the bottom is still ra78 I" you0re care"ul to #eep the essence o" merit 7ith your heart3 then go ahead and do 7hatever goodness you 7ant8 +on0t come to the monastery behind the corpse o" your merit8 In other 7ords3 i" you originally 7ant to come to the monastery but someone else yells at you so that you come here in a "oul mood against your 7ill3 this #ind o" merit=ma#ing doesn0t help you much at all8 @@@ The reason 7e need to train our minds to be solid and strong in the +hamma is because 7e0re sure to "ace the three dangers o" the 7orld> &4) su""ering3 illness3 and poverty? &-) death? and &() enemies and "oolish "riends8 ;e have to prepare ourselves so that 7hen any o" these things come our 7ay3 our hearts 7ill be strong enough to contend 7ith them bravely and 7ithout "ear8 Ao matter 7hat side they may attac# "rom3 7e have a strategy to "ight them o"" in every 7ay8 This is 7hy the daily blessing says3 BIcchitam patthitam tumham #hippameva sami**hatu3B 7hich means3 B;hatever you 7ant and desire3 may it succeed Cuic#ly8B In other 7ords3 7hen the mind is strong and po7er"ul3 7hatever you thin# o" doing is bound to succeed8

I" you let your original thoughts o" merit die or disappear "rom the mind be"ore you come to give a donation3 observe the precepts3 or meditate3 the results o" the original intention 7on0t develop3 but at least you0re better o"" than people 7ho don0t come at all8 The original thought o" merit is li#e a tree8 I" your tree doesn0t die3 then the more you "ertili9e it3 the bigger it0ll gro7 and the more it0ll branch out8 In other 7ords3 your actions 7ill be lovely and Cuiet8 ;hatever your hands do 7ill be merit8 ;herever your "eet step 7ill be merit8 ;hatever your mouth says 7ill be merit8 ;hatever your mind thin#s 7ill be merit8 Dour 7hole body 7ill be merit8 ;hen this is the case3 you0ll meet 7ith nothing but happiness8 @@@ Eirtue3 in terms its 7ording3 consists o" underta#ing the "ive3 eight3 ten3 or --6 precepts8 In terms o" its meaning3 it consists o" thin#ing3 spea#ing3 and acting in 7ays that harm no one8 ;hen you thin#3 you do it 7ith a mind o" good 7ill8 ;hen you spea#3 you do it 7ith a mind o" good 7ill8 ;hen you act3 you do it 7ith a mind o" good 7ill8 In terms o" its "lavor3 virtue is coolness8 For this reason3 the act o" underta#ing the precepts isn0t the essence o" virtue? it0s simply a 7ay o" "ertili9ing virtue : our original intention : so that it0ll gro7 "at and strong8 The 'ali 7ord "or virtue : sila : comes "rom sela3 or roc#3 so 7hen you develop virtue you have to ma#e your heart large li#e an enormous roc#8 ;hat0s a roc# li#e< It0s solid3 stable3 and cool8 1ven though the sun may burn it all day3 or rain may lash at it all night3 it doesn0t tremble or sha#e8 In addition3 it #eeps its coolness inside8 ;hat #ind o" coolness is that< The coolness o" bravery3 Cuic# re"lexes3 and circumspection8 This #ind o" coolness is virtue : not the #ind o" coolness o" a person 7ho0s slo7 and lac#adaisical8 I" you0re cool3 you have to be cool "rom the virtue 7ithin you8 Having virtue 7ithin you is li#e having a pool o" 7ater in your house8 ;hen your house has a pool o" 7ater3 ho7 can "ire burn it do7n< ;hen you have this #ind o" coolness loo#ing a"ter your heart3 ho7 can anger3 hatred3 or ill 7ill overcome it< In addition3 this cool roc# o" virtue holds "ire 7ithin it : but not the "ire o" de"ilement8 It0s a cool "ire that you can put to all #inds o" good uses8 ;hen you stri#e one roc# against another3 the spar# can light a "ire that you can use to coo# your "ood or light your house8 These are some o" the bene"its o" virtue8 @@@ ;hen you practice concentration but your mind isn0t "irmly established in genuine merit3 %ara 7ill come a"ter you 7ith a big grin on his "ace8 ;hat this means is the %aras o" the aggregates> there 7ill be "eelings o" pain throughout your body3 your perceptions 7ill be a turmoil3 your thought= constructs 7ill thin# o" 4.F3... di""erent things3 your consciousness 7ill be a7are all over the place8 ;hen this happens3 your heart 7ill be crushed and your merit snu""ed out8 Li#e a stic#y= rice s7eet that0s not coo#ed all the 7ay through> i" you eat it3 you0ll get indigestion8 ;hen practicing concentration3 you have to be care"ul not to "orce or sCuee9e the mind too much3 but at the same time you can0t let it run too loose8 Force it 7hen you have to? let it go 7hen you have to8 The important point is to #eep directed thought and evaluation in charge at all times8 In this 7ay3 the mind gains Cuality> it 7on0t play truant or go straying o"" the path o" goodness8 The nature o" goodness is that there are bound to be bad things snea#ing in3 in the same 7ay that 7hen there are rich people there are bound to be thieves lying in 7ait to rob them8 ;hen you ma#e merit3 %ara in his di""erent "orms is sure to get in the 7ay8 So 7hen you meditate3 be care"ul not to "all into 7rong mind"ulness or 7rong concentration8 ;rong mind"ulness is 7hen your a7areness leaves the "our "rames o" re"erence : body3 "eelings3 mind3 and mental Cualities8 Here3 the body means the breath3 "eelings are sensations o" com"ort or discom"ort3 the mind is the a7areness o" the body3 and the mental Cuality 7e 7ant is the Cuality o" the present8 ;rong concentration is 7hen you0re "orget"ul or una7are3 as 7hen you0re una7are o" ho7 the

body is sitting3 7here the mind is 7andering o"" to3 ho7 it comes bac#8 The mind lac#s both mind"ulness and alertness8 $ut 7hen your concentration gets established3 the mind 7ill gro7 higher8 And 7hen the mind is up high3 nothing can reach up to destroy its goodness8 Li#e the stars3 the moon3 or the sun that shine in the s#y> even though clouds may pass in "ront o" them "rom time to time3 the clouds can0t snea# up or seep up to ma#e the brightness o" the stars3 moon3 or sun gro7 mur#y or dar#8 @@@ %erit is a noble treasure8 It0s the source o" all our inner 7ealth8 ;hen it arises in the mind3 don0t let anyone else touch it8 ;hen you have a source o" 7ealth li#e this3 it0s li#e having a ra7 diamond3 7hich is a hundred times better than having your 7ealth in property3 cattle3 or 7or#ers3 "or those things lie "ar a7ay and are hard to loo# a"ter8 I" you have a ra7 diamond3 all you have to do is 7rap it in cotton and it0ll #eep on gro7ing8 2ust ma#e sure that you don0t cut or polish it8 I" you turn it into a cut diamond3 then even i" you #eep it "or 4.. years it 7on0t gro7 any "urther8 In the same 7ay3 7hen concentration arises in the mind3 you have to loo# a"ter it8 +on0t let any labels or concepts touch it at all8 That 7ay your concentration 7ill develop step by step8 Dour mind 7ill gro7 higher and higher8 Happiness and coolness 7ill come "lo7ing your 7ay8 1verything you aspire to 7ill succeed3 and eventually you0ll attain the paths and "ruitions leading to nibbana8 Intent August -/3 45/6 ;hen a person ma#es up his mind to do one thing but then turns around to do something else entirely3 the results o" his "irst intention simply 7on0t come about8 A person li#e this has to be classed as really stupid : an ingrate to himsel"3 a traitor to himsel"8 Li#e a child 7ho says goodbye to its parents3 telling them that it0s going to school3 but then goes 7andering o"" to see a movie or a traveling sho78 The parents don0t #no7 7hat0s going on8 They thin# the child is at school8 $y the time they0ve trac#ed do7n the truth3 they 7ill have 7asted a lot o" time8 In this 7ay3 the child harms itsel" in "our 7ays> &4) there0s the bad #arma o" having deceived its parents? &-) it thro7s a7ay the money the parents paid "or its tuition? &() it stays ignorant and doesn0t pic# up any o" the #no7ledge it 7ould have gained at school? and &G) death #eeps creeping closer day by day3 the child itsel" eventually becomes a parent3 and yet it can0t even read or 7rite three letters o" the alphabet8 In the same 7ay3 7hen you aren0t really intent on the practice : you come and sit here meditating but your mind isn0t 7ith the body? it goes 7andering o"" to thin# about things unrelated to the +hamma3 thin#ing about things at home3 thin#ing about your children or grandchildren3 thin#ing about this person or that3 thin#ing about things ahead or behind? your mind isn0t established in stillness? your eyes are closed but your mind slips o"" to loo# "or "un 7ith di""erent #inds o" preoccupations? sometimes you meet up 7ith dogs and cats3 so you play 7ith the dog and cats : 7hen this happens3 you harm yoursel" in the same 7ays8 &4) First3 there0s the bad #arma o" deceiving your teacher3 telling him you0re going to practice concentration but then not doing it8 &-) The teacher doesn0t #no7 7hat0s going on and so teaches the +hamma until his mouth runs out o" saliva3 but 7ith no results to sho7 "or it8 &() Dou yoursel" stay ignorant8 Dou sit and meditate "or three years but don0t get anything out o" it8 I" people as# you about the practice3 they can0t get any sense out o" you3 7hich re"lects badly on the teacher8 &G) ;hen death comes3 you0ll die 7ith pain and hardship3 7ith no inner 7ealth to ta#e along to the next li"e8 So you0ll #eep on spinning around in death and rebirth "or 7ho #no7s ho7 many lives3 7ithout ever getting to nibbana8 All o" this comes "rom not really being intent8 I" you0re really intent on practicing the +hamma3 then no matter 7hat3 you0ll have to get results : large or small : depending on the strength o" 7hat you can do8 I" you0re going to meditate3 be intent on meditating8 I" you0re going to listen to the +hamma3 be intent on listening8 I" you0re going to spea#3 be intent on spea#ing8 ;hatever you do3 be intent on 7hat you0re doing8 That 7ay you0ll get the results you 7ant "rom your actions8

To get results3 your intent has to be composed o" the "our bases "or success8 In other 7ords3 &4)3 chanda> Li#e 7hat you0re doing8 I" you0re going to meditate3 be content to stay mind"ul o" the breath8 &-) Eiriya> $e persistent and don0t get discouraged8 1ven though there may be pains in the body3 you endure them8 &() !itta> Give your "ull mind to 7hat you0re doing8 +on0t *ust play around8 +on0t let your mind 7ander o"" to thin# o" other things8 &G) Eimansa> ;hen you really do the meditation3 you contemplate to see 7hat gives rise to a sense o" peace and ease in the body and mind8 ;hen your meditation is composed o" these "our "actors in "ull3 it0s as i" you0re sitting on a chair 7ith "our good legs8 Dou 7on0t have to "ear that the chair 7ill start tilting or "all over8 This is di""erent "rom a person 7ho0s sitting on a chair 7ith only t7o legs or one8 I" anyone happens to brush past3 he may tip over or "all "lat on his bac#8 $ut i" you0re sitting on a chair 7ith "our good legs3 then even i" someone runs into you or grabs hold o" the chair to give it a sha#e3 you needn0t be a"raid o" "alling o""8 1ven i" they pic# up the chair and move it some7here else3 you0ll still be able to sit on it in com"ort8 Dou don0t have "ear any danger at all8 This is 7hat it0s li#e 7hen you ma#e your mind "ully solid and strong in the goodness o" 7hat you0re doing8 Dou can sit and lie do7n in ease8 ;hether you0re in the monastery or at home3 you can live at your ease8 Dou can eat or go 7ithout "ood and still be at ease8 Dou can handle a lot o" 7or# or only a little and still be at ease8 Dou can have ten million billions in money or not even a single red cent and still be at ease8 ;hen death comes3 you can die 7ith ease3 "ree "rom su""ering or hardship8 ;hen anyone can do this3 the devas clap their hands in *oy8 ;hen anyone can0t3 the devas scre7 up their "aces3 7hile %ara and his gang laugh and clap their hands because they0ve beat another o" the $uddha0s disciples8 Thin# about it> do you really 7ant to be one o" %ara0s disciples< ;e have to use s#ill"ulness and merit to polish ourselves until 7e0re shining and bright8 In other 7ords3 7e polish our actions 7ith virtue3 concentration3 and discernment8 ;hen you train your mind 7ith concentration until it0s "ully tempered and strong3 it0ll be calm and cool3 bright and gleaming li#e still 7ater in a deep 7ell3 or li#e the stars in the s#y8 The hindrances 7on0t be able to 7al# all over you3 "or the level o" the mind 7ill #eep gro7ing higher and higher at all times8 ;hen it0s really up high3 it gro7s cool8 2ust as 7hen 7e0re sitting here> 7e don0t "eel especially cool 7here 7e0re sitting3 but i" 7e go up t7o or three #ilometers o"" the sur"ace o" the earth3 7e0ll "eel cold right a7ay8 In addition to cooling o""3 our eyes 7ill be able to see things "ar3 "ar a7ay8 ;e0ll be able to see the condition o" human beings and animals3 all the dangers and di""iculties o" li"e on the 7orld beneath us8 ;e0ll start ta#ing these dangers to heart3 so that 7e 7on0t 7ant to come bac# do7n again8 ;hen 7e tal# about the mind0s being on a high level3 7e don0t mean that it0s high up li#e an airplane3 simply that the Cuality o" its a7areness is heightened through training its concentration and discernment8 ;hen this happens3 you0ll be able to see the causes and e""ects o" everything true and "alse8 Dou0ll see the dangers o" 7andering on through death and rebirth3 and gain a sense o" disenchantment 7ith birth3 aging3 illness3 and death3 seeing them as nothing but pain and trouble8 ;hen you see things in this 7ay3 you0ll lose all han#ering "or sights3 sounds3 smells3 tastes3 tactile sensations3 and ideas8 Dou0ll be intent solely on developing the heart to gain release "rom all de"ilements and mental "ermentations3 so that you 7on0t have to come s7imming around through death and rebirth in the 7orld ever again8 The Fresh Flavor o" +hamma August -(3 45/5 ;hen you sit in meditation3 "ocus your attention solely on a single preoccupation8 I" you slip o"" that preoccupation3 you "all into hell8 ;hat does BhellB mean here< !a##hum adittam> Any preoccupations that come in by 7ay o" the eye are said to be a ball o" hell"ire8 Sotam adittam> Any preoccupations that come in by 7ay o" the ear are a ball o" "ire8 Any preoccupations that come in by 7ay o" the nose3 tongue3 body and mind are all balls o" "ire8 I" you "ocus your attention on any

o" these preoccupations3 they0ll ma#e you as hot as i" you had "allen into hell in this very li"etime That0s 7hy you should cut a7ay all perceptions o" that sort8 +on0t let them get involved 7ith your mind at all8 @@@ The de"ilements are li#e salt 7ater? the +hamma is li#e "resh 7ater3 7hich bene"its the 7orld in three 7ays> &4) people can drin# it? &-) it 7ashes things clean? and &() it helps plants to gro78 As "or salt 7ater3 you can0t drin# it3 you can0t use it to 7ash things clean3 and i" you use it to 7ater plants3 they0ll die8 A person 7ho sits "ermenting in his de"ilements is li#e a salt 7ater "ish8 Salt 7ater "ish have a strong3 nasty smell8 nce 7hen I 7as in !hantaburi3 staying at the Lotus'ond %onastery3 a group o" "ish7ives carried a batch o" ocean "ish past the monastery at a distance o" about F. meters8 1ven then3 the smell o" the "ish hit my nose and seemed really "oul8 As "or "resh7ater "ish3 even though they have some smell3 it0s not as "oul as salt7ater "ish8 In the same 7ay3 people 7ith a lot o" de"ilements really smell> no one 7ants them to come near3 and 7herever they go they0re despised8 rdinarily3 salt7ater "ish li#e to stay only in salt 7ater8 I" you catch them and put them in "resh 7ater3 they0ll die in an instant8 The same 7ith "resh7ater "ish> i" you catch them and put them in salt 7ater3 they0ll immediately die8 $ut modern scientists have "ound a 7ay to turn salt7ater "ish into "resh7ater "ish8 They put salt7ater "ish in salt 7ater3 and then gradually mix in "resh 7ater little by little8 The "ish gradually get more and more accustomed to "resh 7ater until ultimately they can be released into a "resh7ater pond and they 7on0t die8 The same 7ith "resh7ater "ish> the scientists gradually mix salt 7ater into the tan#s 7here they0re #eeping "resh7ater "ish3 and the "ish gradually get used to being in salty 7ater3 until the scientists can thro7 them into the sea and they 7on0t die8 In the same 7ay3 people 7ho are "ull o" de"ilements are li#e salt7ater "ish8 ;hen they "irst start coming to the monastery3 they bring all their de"ilements along 7ith them8 Then : as they start tasting the "lavor o" the +hamma3 as they chant and meditate : their hearts gradually get "urther and "urther a7ay "rom their concentrated saltiness> their greed3 anger3 and delusion8 Goodness seeps into their hearts little by little3 gradually diluting the evil o" their de"ilements until their hearts are entirely "resh 7ith the taste o" the +hamma8 The restlessness and turmoil in their hearts 7ill vanish3 and they0ll be content to stay 7ith the +hamma happily and at peace3 li#e a salt7ater "ish that0s gro7n accustomed to "resh 7ater8 There are "our #inds o" "resh 7ater> still3 "lo7ing3 "alling3 and shooting up8 Still 7ater is the 7ater in la#es and 7ells8 Flo7ing 7ater is the 7ater in rivers3 canals3 and streams8 Falling 7ater is the 7ater o" 7ater"alls and rain8 Sometimes this type o" 7ater is so heavy and cold that it turns into hailstones3 7hich can hurt as they hit you on the head8 Shooting=up 7ater is the 7ater o" "ountains and geysers8 In the same 7ay3 there are di""erent #inds o" +hamma : so you can choose to stay 7ith 7hichever o" the G. types o" meditation themes you li#e8 ;hen you stay mixed up 7ith your de"ilements3 or li#e to run bac# and "orth 7ith your external concepts and perceptions3 you0re no di""erent "rom a person "loating in a boat in the middle o" a stormy sea8 Dou can0t sit or lie do7n to get any rest because the 7aves are constantly stri#ing3 ma#ing you di99y and nauseous all the time8 Dour heart is all stirred up and can0t "ind any peace8 All you can do is cry out3 BI0m dying! I0m dying!B $ut 7hen you try to pull yoursel" out "rom the mass o" de"ilement or the balls o" hell"ire : bringing your mind into the Cualities o" the $uddha3 +hamma3 and Sangha3 and establishing it in concentration : you "ree yoursel" "rom the 7ind and 7aves8 Dou0re li#e a person 7ho has reached shore and is standing on "irm ground8 A person on "irm ground can sit3 lie do7n3 stand3 7al#3 or *ump around as he li#es8 He0s much more com"ortable than a person out on the ocean8 For this reason3 7e should train our hearts to reach right concentration3 absolutely cutting o"" all our external concepts and perceptions8 In this 7ay3 7e0ll all gain shelter and rest8

The "lavor o" the +hamma is li#e ambrosia3 the nectar that : 7hen you drin# it : ma#es you immortal8 I" you live 7ith the +hamma3 then 7hen you die you0ll go to a good destination3 as a visuddhi=deva3 a deva pure in body and mind8 This sort o" person doesn0t die easily : and doesn0t die at all in the same 7ay as people in general8 I" you aspire to the +eathless3 you should 7ash your thoughts and deeds 7ith cool3 clean3 clear3 pure +hamma so that they0re spar#ling clean8 That 7ay you0ll meet 7ith the "lavor o" the +eathless and go beyond death3 reaching the transcendent and nibbana at last8 !reative !ommons License ,-../ %etta Forest %onastery8 The text o" this page &BStarting ut Small> A !ollection o" Tal#s "or $eginning %editators &'ort"olio ()B3 by %etta Forest %onastery) is licensed under a !reative !ommons Attribution= Aon!ommercial G8. International License8 To vie7 a copy o" the license3 visit http>HHcreativecommons8orgHlicensesHby=ncHG8.H8 +ocuments lin#ed "rom this page may be sub*ect to other restrictions8 Transcribed "rom a "ile provided by the translator8 Last revised "or Access to Insight on (. Aovember -.4(8 Ho7 to cite this document &a suggested style)> BStarting ut Small> A !ollection o" Tal#s "or $eginning %editators &'ort"olio ()B3 by A*aan Lee +hammadharo3 translated "rom the Thai by Thanissaro $hi##hu8 Access to Insight &Legacy 1dition)3 (. Aovember -.4(3 http>HH7778accesstoinsight8orgHlibHthaiHleeHstartsmall(8html 8 Help I Site map I About I !ontact I Terms o" use