Stillness Flowing (audiobook)

Luang Por and the Lay Community: Part 2 TO THE MONASTERY

A monastery is to be found at the heart of almost every Thai village. Its entrance is usually through an open archway rather than a lockable gate. Lay Buddhists go in and out of the monastery every day: offering food in the morning, visiting the abbot, making merit, or perhaps just taking a short cut to the other side of the village. During Luang Por’s lifetime, the village headman, the head teacher at the local school and the abbot of the monastery were the acknowledged leaders of the community, with the abbot as the senior member of the triumvirate.

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Luang Por and the Lay Community: Part 3 SAMMĀDIṬṬHI

‘Sammādiṭṭhi’ is usually translated into English as ‘Right View’. The prefix ‘right’ means ‘in harmony with the way things are’; ‘view’ includes opinions, beliefs, values, theories and philosophies. A right view is thus one that corresponds to reality; the conviction, for example, that acts of generosity lead to happiness – would be considered a ‘right view’. Right View is the first constituent of the Noble Eightfold Path and is indispensable for the development of the other seven factors. At its most basic level, Right View consists of the adoption of a certain number of principles – most importantly, the law of kamma – as basic premises or working hypotheses to be relied upon in walking the Buddhist path. On this level, it is referred to as ‘Mundane Right View’. The culmination of the path – an understanding of the Four Noble Truths as a direct experience – is known as ‘Transcendental Right View’.

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Luang Por and the Lay Community: Part 4 FIRST MEETINGS

One way of understanding Buddhist practice is to conceive of it as a long series of awakenings: some mundane, easily overlooked and only appreciated in retrospect, others more dramatic and memorable. Meeting Luang Por for the first time was the occasion for many awakenings of both kinds. Some people found the experience electric; for others, it signalled the beginning of gradual but inexorable changes in their values and way of life. Listening to Luang Por teach for the first time, a common perception was that his words seemed to articulate truths – far better than they could themselves – that on one level their hearts already sensed, but which they had never been able to make conscious.

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Luang Por and the Lay Community: Part 5 THE MANYFOLK

The majority of Luang Por’s lay disciples and daily visitors were peasant farmers. Speaking to a group of local people, he turned to a favourite theme: ‘knowing what’s what’, not living blindly from day to day, but bearing in mind the guiding principles laid down by the Buddha:

So many Buddhists are still deluded and superstitious. From my reflections, I’d say that it’s through not having grasped the main principles of Dhamma that they’ve gained no real ease in their lives. Just like people farming the soil without understanding about strains of rice or crop rotation, they don’t know how to pick out what’s of use to them and what’s not.

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Luang Por and the Lay Community: Part 1 INTRODUCTION

Appreciating the kindness and assistance that one has received in one’s life and making efforts to express that appreciation in appropriate ways (Pali: kataññū-katavedi) are, together with generosity, probably the Buddhist virtues most deeply embedded in Thai society. They are clearly apparent in relationships between sons and daughters with their parents and guardians, and in the respect paid to teachers and benefactors of any description. In Thailand, ‘boonkhun’ – the ties and obligations perceived to have been created between people by beneficial actions – underlies most meaningful social intercourse, including that between members of the Sangha and the laity.

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