go and suffer with a body again, yet theheart knows no end to this. The body, whichhas to get old and sick by nature, doesn’tsuffer, because the body has no knowingelement, no element which is going to sufferand be troubled. The body is like a log, a tree,or various other things; it is not troubled bythe state of these things. But the one that istroubled and has to suffer is the one thatcomes to occupy this body, the one thatcomes and clings and becomes attached tothis body. It comes and maintains that thisbody is its own, even thinking that the bodiesof others belong to it.Once, due to delusion, we have come tocling to and become attached to this body,we have to suffer with it, when all the while itis not ours. It is not something that belongs tous. Even though we clearly see this, we still100 The Travelin’ Man The Travelin’ Man 100
go and suffer with a body again, yet theheart knows no end to this. The body, whichhas to get old and sick by nature, doesn’tsuffer, because the body has no knowingelement, no element which is going to sufferand be troubled. The body is like a log, a tree,or various other things; it is not troubled bythe state of these things. But the one that istroubled and has to suffer is the one thatcomes to occupy this body, the one thatcomes and clings and becomes attached tothis body. It comes and maintains that thisbody is its own, even thinking that the bodiesof others belong to it.Once, due to delusion, we have come tocling to and become attached to this body,we have to suffer with it, when all the while itis not ours. It is not something that belongs tous. Even though we clearly see this, we stillThe Travelin’ Man 100go on getting attached, thinking that thisbody is ours and belongs to us.So we go on thinking that this or thatbody is the body of our husband or the bodyof our wife. Whenever something happens tothem, it puts us into a troubled and anxiousstate, when all the while we ourselves haven’thad anything happen to us. If Dhamma ispresent in our hearts, we’ll be unaffected bythese things, but without Dhamma, we willend up troubled and anxious.If we can consider things in these terms,then we will come to understand that ourproblems don’t lie anywhere other than in ourhearts. When the heart is anxious, it is not thecase that the body goes along being anxiouswith it.It doesn’t matter whose body it is, allbodies just have to fare according to theirPhra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 1101 01
conditions. While the conditions supportive oflife are still present, this body continues tolive, but once those conditions becomedeficient, sickness will arise. And if thoseconditions are lacking to a large degree, thenthe body will begin to shut down andundergo dissolution.This body is made up of these fourelements that have come and joinedtogether to form the body, that is, the earth,water, fire, and wind elements. Theseelements have come together by way of thefood that we eat, the water that we drink, andthe air that we breathe.These four elements coalesce to formthe 32 parts of the body, such as the hair onthe head, the hair on the body, nails, teeth,skin, and so on. These elements will staytogether without interruption until the timecomes when they need to separate. When102 The Travelin’ Man The Travelin’ Man 102
conditions. While the conditions supportive oflife are still present, this body continues tolive, but once those conditions becomedeficient, sickness will arise. And if thoseconditions are lacking to a large degree, thenthe body will begin to shut down andundergo dissolution.This body is made up of these fourelements that have come and joinedtogether to form the body, that is, the earth,water, fire, and wind elements. Theseelements have come together by way of thefood that we eat, the water that we drink, andthe air that we breathe.These four elements coalesce to formthe 32 parts of the body, such as the hair onthe head, the hair on the body, nails, teeth,skin, and so on. These elements will staytogether without interruption until the timecomes when they need to separate. WhenThe Travelin’ Man 102the time comes for this separation of theelements, this water element will emerge andreturn to the greater water element. Theearth element comes out and returns to thegreater earth element, the air elementreturns to the air element, and the fireelement returns to the fire element.Then, as per the citta which had comein and inhabited this body, which hadsuffered and was anxious with it, it will goalong to find a new body. This continuing onis on account of avijjā or delusion, whichcreates desire in the mind for a new body toreside in. The desire to have a body, to havepossessions, to become this or that persists.That being the case, it needs to find a newbody, a new world to live in, all on account ofthis desire.Supposing that the heart is replete withthe unsurpassed Dhamma to the point thatPhra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 1103 03
no desire can be found in the heartwhatsoever, then when the time for theseparation of the elements comes—the timewhen the harmony between the fourelements is no longer in balance—then theheart simply accepts this matter inaccordance with the truth.For example, when the Lord Buddhawas nearing his Parinibbāna, he was able tofreely enter and exit from the various formand formless jhānas.Then, as the time for the Buddha’sParinibbāna was drawing near, he directedhis mind into the jhānas in order. That is, heentered into the four form jhānas and thenthe four formless jhānas, coming back out ofthe formless jhānas, he entered back into thefour form jhānas.There was an entering of the first formjhāna, then the second, third, and the fourth,104 The Travelin’ Man The Travelin’ Man 104
no desire can be found in the heartwhatsoever, then when the time for theseparation of the elements comes—the timewhen the harmony between the fourelements is no longer in balance—then theheart simply accepts this matter inaccordance with the truth.For example, when the Lord Buddhawas nearing his Parinibbāna, he was able tofreely enter and exit from the various formand formless jhānas.Then, as the time for the Buddha’sParinibbāna was drawing near, he directedhis mind into the jhānas in order. That is, heentered into the four form jhānas and thenthe four formless jhānas, coming back out ofthe formless jhānas, he entered back into thefour form jhānas.There was an entering of the first formjhāna, then the second, third, and the fourth,The Travelin’ Man 104but at that moment when the Buddha hadexited from the fourth form jhāna, he did notcontinue into the fourth formless jhāna; therewas just a complete cessation at thatmoment.At that moment, the Buddha had putdown his mental formations and his body; hiscitta was not troubled. His mind was notgoing about requesting help from somesacred powers, asking for his life not to betaken by death. So this is what dying with theDhamma looks like—dying with wisdom,calm, and bliss, not anxious or troubled. If wedie with avijjā, there is only going to be asense of being terror-stricken and fearful.Just having desire—desire not to die, wantingto continue living on, fearing death—causesthe heart to suffer quite a lot.Phra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 1105 05
Nibbāna is just like a home—a home that has everything that wemight need.Providing a type of happinessfar more excellent than all the happinessthat comes to passin a hundred thousand lifetimes.Phra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 1107 07
THE TRAVELER WHO DOES NOT GET LOSTIn traveling along a path that we have nevergone on before, if we don’t want to get lost,we are going to need a map or at leastsomeone who can lead the way. It might verywell be the case that we will get lost if we gowithout a map or without a guide. You shouldreally be considering that this is a path thatwe have never gone down before. The onethat we are familiar with is the one that leadsto dukkha, the path of Saṃsāra—that path ofrepeatedly circling in birth and death. Wereally are just stuck in this prison ofrepeatedly being born and dying. It hasPhra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 1109 09
always been like this, and it is going to keepbeing like this until we can come across aguide or a map of the path. That being said,the guide or outline that we are studying issimply the Buddha and his Dhammateachings.If we didn’t have the Buddha, who cameand realized the path out of Saṃsāra, thepath that leads to Nibbāna, then none of uswould know how to escape fully. We wouldjust go on continually wandering in the threerealms of existence. Being born as a humanmeans we either engage in sensual pleasuresor cultivate jhāna; then, upon death, we goon to be reborn in various worlds. Some goon to heaven, some to the Brahma worlds.Having done evil, some go on to becomeghosts, and others go to hell. After that, wecome to be born again—become humansagain—going on to partake in sensual110 The Travelin’ Man The Travelin’ Man 110
always been like this, and it is going to keepbeing like this until we can come across aguide or a map of the path. That being said,the guide or outline that we are studying issimply the Buddha and his Dhammateachings.If we didn’t have the Buddha, who cameand realized the path out of Saṃsāra, thepath that leads to Nibbāna, then none of uswould know how to escape fully. We wouldjust go on continually wandering in the threerealms of existence. Being born as a humanmeans we either engage in sensual pleasuresor cultivate jhāna; then, upon death, we goon to be reborn in various worlds. Some goon to heaven, some to the Brahma worlds.Having done evil, some go on to becomeghosts, and others go to hell. After that, wecome to be born again—become humansagain—going on to partake in sensualThe Travelin’ Man 110pleasures again, partaking in jhāna again. Incoming to participate in sensual pleasure andjhāna, there might also be some degree towhich we also do evil, just according to howthings present themselves. Our good and baddeeds are the main reason that some of ushere go on to be reborn in heaven and othersin hell. Just constantly circling like this. Therereally isn’t any path out of Saṃsāra until wecome across someone as intelligent as aBuddha who comes and appears in the worldand finds the way out. The path that leads toNibbāna is just this Noble Eightfold Path, oryou can just say it is just sīla, samādhi, andbhāvanā.Therefore, we should really applyourselves to clasp onto this outline that wehave. This map tells us to do merit to practicecharity, to be able to hold the precepts, andto do mental cultivation. To whatever degreePhraPhra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 111111
you can do this, the opportunity to escapefrom Saṃsāra is going to come just thatmuch faster. If we are only able to practiceDhamma just a little, then our chance toescape is only going to be slight. So weshould stop to consider how much time weare giving to be able to paṭibat. There reallyis no telling how much time we haveremaining because death is something thatcan come at any time.That being the case, if we are to avoidbeing negligent, we should then have a senseof urgency to devote our remaining time topracticing Dhamma to the best of our ability.Currently, we still have this outline, and evenwithout the Buddha, we still have Arahants—monks who practice well and are intent onpractice, those who can gradually reveal thepath to us. However, without time, eventhough we still have the map and a guide, we112 The Travelin’ Man The Travelin’ Man 112
you can do this, the opportunity to escapefrom Saṃsāra is going to come just thatmuch faster. If we are only able to practiceDhamma just a little, then our chance toescape is only going to be slight. So weshould stop to consider how much time weare giving to be able to paṭibat. There reallyis no telling how much time we haveremaining because death is something thatcan come at any time.That being the case, if we are to avoidbeing negligent, we should then have a senseof urgency to devote our remaining time topracticing Dhamma to the best of our ability.Currently, we still have this outline, and evenwithout the Buddha, we still have Arahants—monks who practice well and are intent onpractice, those who can gradually reveal thepath to us. However, without time, eventhough we still have the map and a guide, weThe Travelin’ Man 112won't be able to glean any benefit, for wedon’t have any time to go according to wherethe map is directing us, no time to followwhere our guide is bringing us.So the thing that we should constantlytry to bear in mind is death, in the same waythat the Buddha had taught VenerableAnanda to reflect on death with everyinhalation and exhalation, so that he mightget rid of any negligence, so that he wouldhave a sense of urgency in exerting himself.Have a sense of urgency to practice giving,to hold the precepts, and to practicebhāvanā; or for monastics, to have a senseof urgency in practicing to uphold theprinciples, to practice samādhi, and tocultivate wisdom. Supposing that we diebefore reaching our destination—the end ofthe path—the timing regarding the next timewe will come and be reborn again, there’s noPhra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 111133
telling for sure when that is going to takeplace. It’s very possible that it can be duringan era when there is no more Buddhism.Buddhism only has about 2,500 yearsremaining. We have already come to thistime when there is Buddhism, but supposethat we go and are born in a period whenthere is no Buddhism. That means there areno teachings, no teachers, and there is noone who can advise us on the path. If thingshappen to be like that, we are not going tohave any opportunity to reach the goal thatwe are aspiring for, Nibbāna, to escape fromthis prison of birth and death. In other words,this opportunity may be our last. If we put itin terms of transportation, you can think of itas the final train that we will be able to boardto return home.If we don’t rush to get on board, if weare still wandering around doing this and114 The Travelin’ Man The Travelin’ Man 114
telling for sure when that is going to takeplace. It’s very possible that it can be duringan era when there is no more Buddhism.Buddhism only has about 2,500 yearsremaining. We have already come to thistime when there is Buddhism, but supposethat we go and are born in a period whenthere is no Buddhism. That means there areno teachings, no teachers, and there is noone who can advise us on the path. If thingshappen to be like that, we are not going tohave any opportunity to reach the goal thatwe are aspiring for, Nibbāna, to escape fromthis prison of birth and death. In other words,this opportunity may be our last. If we put itin terms of transportation, you can think of itas the final train that we will be able to boardto return home.If we don’t rush to get on board, if weare still wandering around doing this andThe Travelin’ Man 114that, thinking it's no big deal, as another trainwill come, we don’t understand that, in truth,we really have no idea when another trainwill come. There is no schedule. For once,there is no longer any Buddhism; the amountof time that has to pass until Buddhism arisesin the world again is quite long. Aconsiderable number of eons have to passbefore that time will come. An eon is anamount of time that we are not able toreckon by way of numbers. In other words, itis going to be a really long time untilBuddhism arises in the world again. It isdifficult to say whether we would have thetiming to be born in the world during an erawhen Buddhism arises again.During the duration of time thatBuddhism persists in the world, it is verypossible that we won’t regain the status ofhumans. If we have committed evil deeds, wePhra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 111155
may very well be born as animals. Or, if thedegree to which we committed evil wasgreat, then we might be stuck in the prisonsof the planes of misery. Staying in hell orliving as ghosts or whatever it might be, wecan end up being stuck in that situation for along time. On the other hand, if we weregoing in the direction of the wholesome,having done merit, then we would go on tobe Devatas. If we were able to enter intosamādhi or jhāna, we would be born in theBrahma worlds. Just like the two teachers ofthe Buddha, whom he had in mind afterattaining enlightenment.After attaining enlightenment andunderstanding the Dhamma, the Buddhaconsidered sharing the perfect andunparalleled Dhamma with those who werecapable of understanding and grasping it. So,he first thought of his two former teachers,116 The Travelin’ Man The Travelin’ Man 116
may very well be born as animals. Or, if thedegree to which we committed evil wasgreat, then we might be stuck in the prisonsof the planes of misery. Staying in hell orliving as ghosts or whatever it might be, wecan end up being stuck in that situation for along time. On the other hand, if we weregoing in the direction of the wholesome,having done merit, then we would go on tobe Devatas. If we were able to enter intosamādhi or jhāna, we would be born in theBrahma worlds. Just like the two teachers ofthe Buddha, whom he had in mind afterattaining enlightenment.After attaining enlightenment andunderstanding the Dhamma, the Buddhaconsidered sharing the perfect andunparalleled Dhamma with those who werecapable of understanding and grasping it. So,he first thought of his two former teachers,The Travelin’ Man 116with whom the Buddha had studied to learnhow to enter jhāna.These two teachers were those whohad attained expertise in both form andformless meditative practices. The Buddhahad gotten word that they had both justpassed away. The first teacher had passedaway one month ago, and the other just twoweeks prior. The Buddha thought it wasunfortunate because the opportunity thatthey would have to go to Nibbāna in this lifewas gone. Additionally, it was unlikely thatthey would be able to come and be born ashumans, encountering the Buddhist sasanathat the Buddha was setting forth in theirnext life. The Buddha predicted theBuddha-sasana to remain in the world onlyfor about 5,000 years. By the time that theycame back, the sasana wasn’t likely to still bearound, for they had gone on to the BrahmaPhra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 111177
world, where they would live for tens ofthousands of years. The Buddha consideredit unfortunate.I am holding this up as an example sothat you won’t be negligent in your practice.The timing required to be able to come intocontact with the Buddhist sasana— to havesomeone who is going to go over the outlineof the path with us. Being able to meet with aguide who will bring us to Nibbāna—is noeasy matter. It’s so much more difficult thanthe chances of being able to get thefirst-place prize in the lottery. Right now, it isthe same as if we have already won firstplace in the lottery. If we had won the lottery,the first thing we would do is hurry out toclaim our prize. But we end up dying andbeing reborn before we can go and claim ourprize, so that in the end, we just end up withnothing. We have won the lottery, but don’t118 The Travelin’ Man The Travelin’ Man 118
world, where they would live for tens ofthousands of years. The Buddha consideredit unfortunate.I am holding this up as an example sothat you won’t be negligent in your practice.The timing required to be able to come intocontact with the Buddhist sasana— to havesomeone who is going to go over the outlineof the path with us. Being able to meet with aguide who will bring us to Nibbāna—is noeasy matter. It’s so much more difficult thanthe chances of being able to get thefirst-place prize in the lottery. Right now, it isthe same as if we have already won firstplace in the lottery. If we had won the lottery,the first thing we would do is hurry out toclaim our prize. But we end up dying andbeing reborn before we can go and claim ourprize, so that in the end, we just end up withnothing. We have won the lottery, but don’tThe Travelin’ Man 118get anything from it. So it simply becomesthe wealth of another person, passing on tothe person with the following number in line.These are the things that we should beconsidering so that we won't be negligent.We seem so sure of ourselves, thinking thatthere won’t be any issues, that we can justwait until we are old to start practicingDhamma. We keep telling ourselves that rightnow we have a lot to take care of, includingraising our children, caring for our family, andattending to our parents. The kilesas willcome up with a hundred and eight thousanddifferent excuses to keep from going on topaṭibat Dhamma, for this practice ofDhamma is something which inflicts damageupon the kilesas, hence the kilesas can nevergive up without a fight. They just come upwith so many different excuses to keep usfrom practicing.Phra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 111199
Not having wisdom, not having asincere conviction in Nibbāna, this is going tobe something which is going to causedifficulties in our ability to escape from thethree worlds, in going to Nibbāna. If we canhave a steadfast conviction that the valueand benefit of Nibbāna far surpasseseverything in this world, then we will be ableto renounce the world in its entirety.However, if we still believe that the things inthis world have greater value than Nibbāna,then we will not be able to proceed.That being the case, we should considerthat the various things in this world are justlike foam on water. There isn’t any substanceto it. They deceive us into thinking that theyare of great value, but in reality, if we were tocompare Nibbāna with the world, it is likecomparing the sky with dirt. It is likecomparing diamonds to stones. The value of120 The Travelin’ Man The Travelin’ Man 120
Not having wisdom, not having asincere conviction in Nibbāna, this is going tobe something which is going to causedifficulties in our ability to escape from thethree worlds, in going to Nibbāna. If we canhave a steadfast conviction that the valueand benefit of Nibbāna far surpasseseverything in this world, then we will be ableto renounce the world in its entirety.However, if we still believe that the things inthis world have greater value than Nibbāna,then we will not be able to proceed.That being the case, we should considerthat the various things in this world are justlike foam on water. There isn’t any substanceto it. They deceive us into thinking that theyare of great value, but in reality, if we were tocompare Nibbāna with the world, it is likecomparing the sky with dirt. It is likecomparing diamonds to stones. The value ofThe Travelin’ Man 120these things is vastly different. Don’t getdeceived into just treasuring a bunch of oldrocks. It is better to pursue diamonds; it isbetter to pursue Nibbāna.About those people whom we still haveto care for, have you ever considered whatwould become of them if you were to dietoday? Supposing that we did die today, justhow would those that we have aresponsibility to care for get by? They arejust going to have to find one way or anotherto continue to get by. If they weren’t capableof taking care of themselves or able to findsomeone to come and care for them, theywould just have to depart from this worldaccording to when their time comes. Theyare going to have to die sooner or later; it isjust a matter of whether that time comesafter a shorter or a longer period of time. Ifwe can get ourselves to look at it in this way,Phra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 121211
then we won't get fooled by the kilesas intoclinging to the various things in this worldwhich are causing us to have no time topractice the Dhamma which is going toenable us to escape from this prison of birthand death.This is really what we should beconsidering: that we are going to cultivateDhamma so that we can encounter a map orone of those noble advisors who remain inthis world, so that we can have them lead ustowards Nibbāna. If we don’t have a map andno one to advise us on the path, then we willnever escape, as we will simply go on likepeople who are lost or blind.Currently, our situation is similar to thatof those who are blind or lost, but we arefortunate to have come across a map and aguide. It is up to us whether we are going tohurry to take up this rare opportunity. We122 The Travelin’ Man The Travelin’ Man 122
then we won't get fooled by the kilesas intoclinging to the various things in this worldwhich are causing us to have no time topractice the Dhamma which is going toenable us to escape from this prison of birthand death.This is really what we should beconsidering: that we are going to cultivateDhamma so that we can encounter a map orone of those noble advisors who remain inthis world, so that we can have them lead ustowards Nibbāna. If we don’t have a map andno one to advise us on the path, then we willnever escape, as we will simply go on likepeople who are lost or blind.Currently, our situation is similar to thatof those who are blind or lost, but we arefortunate to have come across a map and aguide. It is up to us whether we are going tohurry to take up this rare opportunity. WeThe Travelin’ Man 122already have the map, we already have aguide, so we should have a sense of urgencyin being able to take out the map to look itover, so that from this day we can set forth,for there is no telling how many more days,months, or years we will be around for.Phra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 1123 23
WHAT ARE WE GOING TO DO SO THAT WEDON’T LIVE OUR LIVES AS IF WE'VE FALLENOFF THE PATH?The problem lies in the fact that we are stillunsure as to whether we are currently lost ornot. The problem is that we don’t seem toknow that we are lost. We think that we aregoing in the right direction. As people striveto make a living for themselves, theyinevitably encounter some degree ofhappiness through prosperity, status, andfame. They seem to think they are heading inthe right direction, but in truth, it is a path ofbeing one hundred percent lost. However,124 The Travelin’ Man The Travelin’ Man 124
WHAT ARE WE GOING TO DO SO THAT WEDON’T LIVE OUR LIVES AS IF WE'VE FALLENOFF THE PATH?The problem lies in the fact that we are stillunsure as to whether we are currently lost ornot. The problem is that we don’t seem toknow that we are lost. We think that we aregoing in the right direction. As people striveto make a living for themselves, theyinevitably encounter some degree ofhappiness through prosperity, status, andfame. They seem to think they are heading inthe right direction, but in truth, it is a path ofbeing one hundred percent lost. However,The Travelin’ Man 124they don’t seem to know their situation. Tounderstand this point, we will need to studythe path of Dhamma to gain a sense ofcertainty in knowing which direction we areheading.In having come to study the Dhammawe are going to be able to clearly see thatthere are just these two paths: the path ofgreed or ignorance—which is the path ofwealth, fame and sensual pleasures—and thepath which leads to liberation—which iswalking the path of sīla, samādhi, and paññā.Phra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 1125 25
BiographyPhra Ajahn Suchart Abhijāto was born on 2November 1947. His father put him under thecare of his grandmother, who was living inSuphanburi, when he was two years old dueto his father’s demanding work schedule.Phra Ajahn Suchart had an interest in theDhamma since he was in grade school at theSeventh Day Adventist Ekamai School inBangkok, which is now Ekamai InternationalSchool. After graduating high school, he wentto study Civil Engineering at California StateUniversity, Fresno (USA). He returned toThailand once he had completed his degreePhra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 1127 27
and was running an ice-cream parlour for ashort while. An English Dhamma book onimpermanence (anicca)— translated by aforeign monk from the Buddhist Canon(Tipitaka)—inspired him to search for a truehappiness through ordination. Phra AjahnSuchart decided to become a monk when hewas 27 years of age. He was ordained at WatBovornives in Bangkok on 19 February 1975with Somdet Phra Ñāṇasaṃvara—the lateSupreme Patriarch (Somdet PhraSangharaja)—as his preceptor. His parentshad no objection to his ordination as it washis choice. About six weeks after ordination,Phra Ajahn Suchart travelled to Wat Pa BaanTaad to stay for the rains retreat withLuangta Maha Bua Ñāṇasampanno in UdonThani. He stayed there for nine years fromhis first to his ninth rains retreat. After histime at Wat Pa Baan Taad, Phra Ajahn128 The Travelin’ Man The Travelin’ Man 128
and was running an ice-cream parlour for ashort while. An English Dhamma book onimpermanence (anicca)— translated by aforeign monk from the Buddhist Canon(Tipitaka)—inspired him to search for a truehappiness through ordination. Phra AjahnSuchart decided to become a monk when hewas 27 years of age. He was ordained at WatBovornives in Bangkok on 19 February 1975with Somdet Phra Ñāṇasaṃvara—the lateSupreme Patriarch (Somdet PhraSangharaja)—as his preceptor. His parentshad no objection to his ordination as it washis choice. About six weeks after ordination,Phra Ajahn Suchart travelled to Wat Pa BaanTaad to stay for the rains retreat withLuangta Maha Bua Ñāṇasampanno in UdonThani. He stayed there for nine years fromhis first to his ninth rains retreat. After histime at Wat Pa Baan Taad, Phra AjahnThe Travelin’ Man 128Suchart returned to Pattaya and stayed atWat Bodhi Sampan, Chonburi, for one year.He then moved to Wat Yansangwararam in1984 and has resided there until present.Phra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 1129 29
Glossary of Pali WordsAjjintiya – Incomprehensible or unthinkabletopics in Buddhist cosmology; not useful forpractice. See Anguttara Nikaya 4.77Anāgāmī – Non-returner; one who haseliminated sensual desire and ill will, destinedfor awakening in the Pure Abodes.Arahant – A fully awakened one who haseradicated all defilements and is liberatedfrom saṃsāra.130 The Travelin’ Man The Travelin’ Man 130
Glossary of Pali WordsAjjintiya – Incomprehensible or unthinkabletopics in Buddhist cosmology; not useful forpractice. See Anguttara Nikaya 4.77Anāgāmī – Non-returner; one who haseliminated sensual desire and ill will, destinedfor awakening in the Pure Abodes.Arahant – A fully awakened one who haseradicated all defilements and is liberatedfrom saṃsāra.The Travelin’ Man 130Avijjā – Ignorance; fundamental not-knowingof the Four Noble Truths.Bhāvanā – Mental cultivation or meditationpractice.Citta – Mind/heart; the knowing faculty ofexperience.Dhamma – The Buddha’s teaching; truth;natural law.Dukkha – Suffering; unsatisfactorinessinherent in conditioned existence.Jhāna – Meditative absorption; states ofdeep concentration.Phra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 131311
Kammaṭṭhāna – Meditation subject or fieldof practice.Kilesa – Defilements; mental impurities suchas greed, hatred, and delusion.Maraṇasati (Maraṇussati) – Mindfulness ofdeath; contemplation on mortality to developurgency and equanimity.Nibbāna – Liberation; cessation of craving,suffering, and rebirth.Paṭibat – The practice of Dhamma in dailylife and meditation.Paññā – Wisdom; penetrative insight intoreality.132 The Travelin’ Man The Travelin’ Man 132
Kammaṭṭhāna – Meditation subject or fieldof practice.Kilesa – Defilements; mental impurities suchas greed, hatred, and delusion.Maraṇasati (Maraṇussati) – Mindfulness ofdeath; contemplation on mortality to developurgency and equanimity.Nibbāna – Liberation; cessation of craving,suffering, and rebirth.Paṭibat – The practice of Dhamma in dailylife and meditation.Paññā – Wisdom; penetrative insight intoreality.The Travelin’ Man 132Parinibbāna – Final Nibbāna; completepassing away of an arahant with no morerebirth.Sakadāgāmī – Once-returner; one who willreturn to the human realm at most oncebefore full awakening.Samādhi – Concentration; mentalcollectedness and stability.Saṃsāra – The cycle of birth and death,driven by ignorance and craving.Sati – Mindfulness; present-momentawareness.Sīla – Morality; ethical conduct forming thefoundation of the path.Phra Phra Ajahn Suchart Abhij Ajahn Suchart Abhijātoāto 1133 33
Sotāpanna – Stream-enterer; one who hasentered the stream to awakening and willattain Nibbāna within seven lives.Suttas – Discourses of the Buddha preservedin the scriptures.134 The Travelin’ Man The Travelin’ Man 134
Sotāpanna – Stream-enterer; one who hasentered the stream to awakening and willattain Nibbāna within seven lives.Suttas – Discourses of the Buddha preservedin the scriptures.The Travelin’ Man 134Daily Schedule6:00—7:30 a.m.Daily alms roundAt Baan AmphurSoi Na Jomtien 30, Sattahip, Chonburi (approximate timedepending on the season)8:00—10:00 a.m.Morning mealAt Dining Sala of Wat Yansangwararam, Chonburi Everyday except on weekends, observance days and nationalholidays.2:00-4:00p.m.Dhamma in front of the kutiAt kuti 5, Wat YansangwararamOnly on weekends, observance days and nationalholidays.***Kindly visit Phra Ajahn within the scheduled time only.Phra Ajahn Suchart Abhij The Travelin’ Manāto 1135 36
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