Wat Wana Potiyahn2 here is certainl

Wat Wana Potiyahn2 here is certainly very peaceful, but this is meaningless if our minds are not calm. All places are peaceful. That some may seem distracting is because of our minds. However, a quiet place can help to become calm, by giving one the opportunity to train and thus harmonize with its calm.
You should all bear in mind that this practice is difficult. To train other things is not so difficult, it's easy, but the human mind is hard to train. The Lord Buddha trained his mind. The mind is the important thing. Everything within this body-mind system comes together at the mind. The eyes, ears, nose, tongue and body all receive sensations and send them into the mind, which is the supervisor of all the other sense organs. Therefore it is important to train the mind. If the mind is well trained all problems come to an end. If there are still problems it's because the mind still doubts, it doesn't know in accordance with the truth. That is why there are problems.
So recognize that all of you have come fully prepared for practicing Dhamma. Whether standing, walking, sitting or reclining, the tools you need with which to practice are well-provided, wherever you are. They are there, just like the Dhamma. The Dhamma is something which abounds everywhere. Right here, on land or in water... wherever... the Dhamma is always there. The Dhamma is perfect and complete, but it's our practice that's not yet complete.
The Lord, Fully Enlightened Buddha taught a means by which all of us may practice and come to know this Dhamma. It isn't a big thing, only a small thing, but it's right. For example, look at hair. If we know even one strand of hair, then we know every strand, both our own and also that of others. We know that they are all simply ''hair.'' By knowing one strand of hair we know it all.
Or consider people. If we see the true nature of conditions within ourselves then we know all the other people in the world also, because all people are the same. Dhamma is like this. It's a small thing and yet it's big. That is, to see the truth of one condition is to see the truth of them all. When we know the truth as it is all problems come to an end.
Nevertheless, the training is difficult. Why is it difficult? It's difficult because of wanting, tanhā. If you don't ''want'' then you don't practice. But if you practice out of desire you won't see the Dhamma. Think about it, all of you. If you don't want to practice you can't practice. You must first want to practice in order to actually do the practice. Whether stepping forward or stepping back you meet desire. This is why the cultivators of the past have said that this practice is something that's extremely difficult to do.
You don't see Dhamma because of desire. Sometimes desire is very strong, you want to see the Dhamma immediately, but the Dhamma is not your mind - your mind is not yet Dhamma. The Dhamma is one thing and the mind is another. It's not that whatever you like is Dhamma and whatever you don't like isn't. That's not the way it goes.
Actually this mind of ours is simply a condition of nature, like a tree in the forest. If you want a plank or a beam it must come from the tree, but the tree is still only a tree. It's not yet a beam or a plank. Before it can really be of use to us we must take that tree and saw it into beams or planks. It's the same tree but it becomes transformed into something else. Intrinsically it's just a tree, a condition of nature. But in its raw state it isn't yet of much use to those who need timber. Our mind is like this. It is a condition of nature. As such it perceives thoughts, it discriminates into beautiful and ugly and so on.
This mind of ours must be further trained. We can't just let it be. It's a condition of nature... train it to realize that it's a condition of nature. Improve on nature so that it's appropriate to our needs, which is Dhamma. Dhamma is something which must be practiced and brought within.
If you don't practice you won't know. Frankly speaking, you won't know the Dhamma by just reading it or studying it. Or if you do know it your knowledge is still defective. For example, this spittoon here. Everybody knows it's a spittoon but they don't fully know the spittoon. Why don't they fully know it? If I called this spittoon a saucepan, what would you say? Suppose that every time I asked for it I said, ''Please bring that saucepan over here,'' that would confuse you. Why so? Because you don't fully know the spittoon. If you did there would be no problem. You would simply pick up that object and hand it to me, because actually there isn't any spittoon. Do you understand? It's a spittoon due to convention. This convention is accepted all over the country, so it's spittoon. But there isn't any real ''spittoon.'' If somebody wants to call it a saucepan it can be a saucepan. It can be whatever you call it. This is called ''concept.'' If we fully know the spittoon, even if somebody calls it a saucepan there's no problem. Whatever others may call it we are unperturbed because we are not blind to its true nature. This is one who knows Dhamma.
Now let's come back to ourselves. Suppose somebody said, ''You're crazy!'' or, ''You're stupid,'' for example. Even though it may not be true, you wouldn't feel so good. Everything becomes difficult because of our ambitions to have and to achieve. Because of these desires to get and to be, because we don't know according to the truth, we have no contentment. If we know the Dhamma, are enlightened to the Dhamma, greed, aversion and delusion will disappear. When we understand the way things are there is nothing for them to rest on.
Why is the practice so difficult and arduous? Because of desires. As soon as we sit down to meditate we want to become peaceful. If we didn't want to find peace we wouldn't sit, we wouldn't practice. As soon as we sit down we want peace to be right there, but wanting the mind to be calm makes for confusion, and we feel restless. This is how it goes. So the Buddha says, ''Don't speak out of desire, don't sit out of desire, don't walk out of desire.... Whatever you do, don't do it with desire.'' Desire means wanting. If you don't want to do something you won't do it. If our practice reaches this point we can get quite discouraged. How can we practice? As soon as we sit down there is desire in the mind.
It's because of this that the body and mind are difficult to observe. If they are not the self nor belonging to self then who do they belong to? It's difficult to resolve these things, we must rely on wisdom. The Buddha says we must practice with ''letting go,'' isn't it? If we let go then we just don't practice, right?... Because we've let go.
Suppose we went to buy some coconuts in the market, and while we were carrying them back someone asked:
''What did you buy those coconuts for?''
''I bought them to eat.''
''Are you going to eat the shells as well?''
''No.''
''I don't believe you. If you're not going to eat the shells then why did you buy them also?''
Well what do you say? How are you going to answer their question? We practice with desire. If we didn't have desire we wouldn't practice. Practicing with desire is tanhā. Contemplating in this way can give rise to wisdom, you know. For example, those coconuts: Are you going to eat the shells as well? Of course not. Then why do you take them? Because the time hasn't yet come for you to throw them away. They're useful for wrapping up the coconut in. If, after eating the coconut, you throw the shells away, there is no problem.
Our practice is like this. The Buddha said, ''Don't act on desire, don't speak from desire, don't eat with desire.'' Standing, walking, sitting or reclining... whatever... don't do it with desire. This means to do it with detachment. It's just like buying the coconuts from the market. We're not going to eat the shells but it's not yet time to throw them away. We keep them first. This is how the practice is. Concept and transcendence3 are co-existent, just like a coconut. The flesh, the husk and the shell are all together. When we buy it we buy the whole lot. If somebody wants to accuse us of eating coconut shells that's their business, we know what we're doing.
Wisdom is something each of us finds for oneself. To see it we must go neither fast nor slow. What should we do? Go to where there is neither fast nor slow. Going fast or going slow are not the way.
But we're all impatient, we're in a hurry. As soon as we begin we want to rush to the end, we don't want to be left behind. We want to succeed. When it comes to fixing their minds for meditation some people go too far.... They light the incense, prostrate and make a vow, ''As long as this incense is not yet completely burnt I will not rise from my sitting, even if I collapse or die, no matter what... I'll die sitting.'' Having made their vow they start their sitting. As soon as they start to sit Māra's4 hordes come rushing at them from all sides. They've only sat for an instant and already they think the incense must be finished. They open their eyes for a peek... ''Oh, there's still ages left!''
They grit their teeth and sit some more, feeling hot, flustered, agitated and confused... Reaching the breaking point they think, ''It must be finished by now''.... Have another peek... ''Oh, no! It's not even half-way yet!''
Two or three times and it's still not finished, so they just give up, pack it in and sit there hating themselves. ''I'm so stupid, I'm so hopeless!'' They sit and hate themselves, feeling like a hopeless case. This just gives rise to frustration and hindrances. This is called the hindrance of ill-will. They can't blame others so they blame themselves. And why is this? It's all because of wanting.
Actually it isn't necessary to go through all that. To concentrate means to concentrate with detachment, not to concentrate yourself into knots. But maybe we read the scriptures, about the life of the Bud

ผลลัพธ์ (ไทย) 1:

วัด Potiyahn2 วนาที่นี่ดีมากแน่นอน แต่นี่คือจิตใจเราไม่สงบไม่ สถานทั้งหมดจะสงบ ที่บางคนอาจดูเหมือนรบกวนเป็น เพราะจิตใจของเรา อย่างไรก็ตาม ความเงียบสามารถช่วยเป็นสงบ ให้หนึ่งโอกาสที่จะฝึก และกลมกลืนกับความสงบดังนั้น คุณควรหมีทั้งหมดทราบว่าแบบฝึกหัดนี้ยาก ฝึกต่าง ๆ ไม่ให้ยาก ง่าย แต่จิตใจมนุษย์เป็นยากที่จะฝึก พระผ่านการฝึกอบรมจิตใจของเขา จิตใจเป็นสิ่งสำคัญ ทุกอย่างภายในระบบร่างกายจิตใจนี้มากันที่จิตใจ ตา หู จมูก ลิ้น และร่างกายน่าได้รับทั้งหมด และส่งเข้าไปในจิตใจ ซึ่งเป็นผู้ควบคุมดูแลทั้งหมดความรู้สึกที่อวัยวะอื่น ดังนั้น จึงเป็นสิ่งสำคัญในการฝึกจิตใจ ถ้าจิตใจดีคือการฝึกอบรม ปัญหาทั้งหมดมาถึงสิ้นสุด ถ้ายังคงมีปัญหา อยู่ เพราะในใจยังข้อสงสัย มันไม่รู้ตามความจริง นั่นคือเหตุผลที่มีปัญหา ดังนั้น รู้ว่า คุณมาเต็มที่เตรียมไว้สำหรับปฏิบัติธรรม ว่ายืน เดิน นั่ง หรือ นอน เครื่องมือที่คุณจำเป็นที่ต้องปฏิบัติได้น้ำ ทุกท่าน พวกเขาจะมี เช่นเดียวกับพระ ธรรมเป็นสิ่งซึ่งรโมทุก ขวาที่นี่ บนบก หรือ ในน้ำ...ทุก...ธรรมมีเสมอกัน เป็นธรรมเหมาะสม และสมบูรณ์ แต่ก็ปฏิบัติของเราที่ยังไม่สมบูรณ์ The Lord, Fully Enlightened Buddha taught a means by which all of us may practice and come to know this Dhamma. It isn't a big thing, only a small thing, but it's right. For example, look at hair. If we know even one strand of hair, then we know every strand, both our own and also that of others. We know that they are all simply ''hair.'' By knowing one strand of hair we know it all. Or consider people. If we see the true nature of conditions within ourselves then we know all the other people in the world also, because all people are the same. Dhamma is like this. It's a small thing and yet it's big. That is, to see the truth of one condition is to see the truth of them all. When we know the truth as it is all problems come to an end. Nevertheless, the training is difficult. Why is it difficult? It's difficult because of wanting, tanhā. If you don't ''want'' then you don't practice. But if you practice out of desire you won't see the Dhamma. Think about it, all of you. If you don't want to practice you can't practice. You must first want to practice in order to actually do the practice. Whether stepping forward or stepping back you meet desire. This is why the cultivators of the past have said that this practice is something that's extremely difficult to do. You don't see Dhamma because of desire. Sometimes desire is very strong, you want to see the Dhamma immediately, but the Dhamma is not your mind - your mind is not yet Dhamma. The Dhamma is one thing and the mind is another. It's not that whatever you like is Dhamma and whatever you don't like isn't. That's not the way it goes. Actually this mind of ours is simply a condition of nature, like a tree in the forest. If you want a plank or a beam it must come from the tree, but the tree is still only a tree. It's not yet a beam or a plank. Before it can really be of use to us we must take that tree and saw it into beams or planks. It's the same tree but it becomes transformed into something else. Intrinsically it's just a tree, a condition of nature. But in its raw state it isn't yet of much use to those who need timber. Our mind is like this. It is a condition of nature. As such it perceives thoughts, it discriminates into beautiful and ugly and so on. This mind of ours must be further trained. We can't just let it be. It's a condition of nature... train it to realize that it's a condition of nature. Improve on nature so that it's appropriate to our needs, which is Dhamma. Dhamma is something which must be practiced and brought within. ถ้าคุณไม่ฝึก คุณจะไม่ทราบ ตรงไปตรงมาพูด คุณจะไม่ทราบธรรมะอ่านมัน หรือเรียนได้เพียง หรือถ้าคุณรู้ว่าความรู้คือยังมีข้อบกพร่อง ตัวอย่างเช่น spittoon นี้ ทุกคนรู้เป็น spittoon มี แต่พวกเขาทั้งหมดไม่ทราบ spittoon ทำไมไม่พวกเขาทั้งหมดรู้ว่า ถ้าผมเรียกว่า spittoon นี้กระทะ อะไรคุณพูด สมมติว่าที่ทุกครั้งที่ถามเรื่องผมพูด, ''กรุณานำหม้อที่โน่น ที่จะสับสนคุณ ทำไมเพื่อ เพราะนอกจากนี้คุณอย่างไม่รู้ spittoon ถ้าคุณไม่ได้ จะมีปัญหา นอกจากนี้คุณก็จะรับวัตถุ และมือฉัน เพราะจริง ๆ ไม่มี spittoon ใด ๆ เข้าใจไหม Spittoon เนื่องจากการประชุมได้ อนุสัญญานี้จะได้รับการยอมรับทั่วประเทศ เพื่อได้ของ spittoon แต่ไม่มีจริง '' spittoon '' ถ้าใครอยากเรียกให้กระทะกระทะ ก็ได้เพียงคุณโทรหามัน นี้เรียกว่า ''แนวคิด '' ถ้าเราทั้งหมดรู้ spittoon แม้ว่าใครเรียก หม้อมีอยู่ไม่มีปัญหา สิ่งอื่นอาจเรียกเราได้หมายทันทีเนื่องจากเราไม่ใช่คนตาบอดกับธรรมชาติความเป็นจริง นี่คือผู้รู้ธรรม Now let's come back to ourselves. Suppose somebody said, ''You're crazy!'' or, ''You're stupid,'' for example. Even though it may not be true, you wouldn't feel so good. Everything becomes difficult because of our ambitions to have and to achieve. Because of these desires to get and to be, because we don't know according to the truth, we have no contentment. If we know the Dhamma, are enlightened to the Dhamma, greed, aversion and delusion will disappear. When we understand the way things are there is nothing for them to rest on. Why is the practice so difficult and arduous? Because of desires. As soon as we sit down to meditate we want to become peaceful. If we didn't want to find peace we wouldn't sit, we wouldn't practice. As soon as we sit down we want peace to be right there, but wanting the mind to be calm makes for confusion, and we feel restless. This is how it goes. So the Buddha says, ''Don't speak out of desire, don't sit out of desire, don't walk out of desire.... Whatever you do, don't do it with desire.'' Desire means wanting. If you don't want to do something you won't do it. If our practice reaches this point we can get quite discouraged. How can we practice? As soon as we sit down there is desire in the mind. It's because of this that the body and mind are difficult to observe. If they are not the self nor belonging to self then who do they belong to? It's difficult to resolve these things, we must rely on wisdom. The Buddha says we must practice with ''letting go,'' isn't it? If we let go then we just don't practice, right?... Because we've let go. Suppose we went to buy some coconuts in the market, and while we were carrying them back someone asked:
''What did you buy those coconuts for?''
''I bought them to eat.''
''Are you going to eat the shells as well?''
''No.''
''I don't believe you. If you're not going to eat the shells then why did you buy them also?''
Well what do you say? How are you going to answer their question? We practice with desire. If we didn't have desire we wouldn't practice. Practicing with desire is tanhā. Contemplating in this way can give rise to wisdom, you know. For example, those coconuts: Are you going to eat the shells as well? Of course not. Then why do you take them? Because the time hasn't yet come for you to throw them away. They're useful for wrapping up the coconut in. If, after eating the coconut, you throw the shells away, there is no problem.
Our practice is like this. The Buddha said, ''Don't act on desire, don't speak from desire, don't eat with desire.'' Standing, walking, sitting or reclining... whatever... don't do it with desire. This means to do it with detachment. It's just like buying the coconuts from the market. We're not going to eat the shells but it's not yet time to throw them away. We keep them first. This is how the practice is. Concept and transcendence3 are co-existent, just like a coconut. The flesh, the husk and the shell are all together. When we buy it we buy the whole lot. If somebody wants to accuse us of eating coconut shells that's their business, we know what we're doing.
Wisdom is something each of us finds for oneself. To see it we must go neither fast nor slow. What should we do? Go to where there is neither fast nor slow. Going fast or going slow are not the way.
But we're all impatient, we're in a hurry. As soon as we begin we want to rush to the end, we don't want to be left behind. We want to succeed. When it comes to fixing their minds for meditation some people go too far.... They light the incense, prostrate and make a vow, ''As long as this incense is not yet completely burnt I will not rise from my sitting, even if I collapse or die, no matter what... I'll die sitting.'' Having made their vow they start their sitting. As soon as they start to sit Māra's4 hordes come rushing at them from all sides. They've only sat for an instant and already they think the incense must be finished. They open their eyes for a peek... ''Oh, there's still ages left!''
They grit their teeth and sit some more, feeling hot, flustered, agitated and confused... Reaching the breaking point they think, ''It must be finished by now''.... Have another peek... ''Oh, no! It's not even half-way yet!''
Two or three times and it's still not finished, so they just give up, pack it in and sit there hating themselves. ''I'm so stupid, I'm so hopeless!'' They sit and hate themselves, feeling like a hopeless case. This just gives rise to frustration and hindrances. This is called the hindrance of ill-will. They can't blame others so they blame themselves. And why is this? It's all because of wanting.
Actually it isn't necessary to go through all that. To concentrate means to concentrate with detachment, not to concentrate yourself into knots. But maybe we read the scriptures, about the life of the Bud

ผลลัพธ์ (ไทย) 3:

วัดวนา potiyahn2 ที่นี่ก็สงบมาก แต่นี่มันไร้ความหมาย ถ้าจิตใจของเราไม่สงบ สถานที่ทั้งหมดจะสงบ ที่บางคนอาจจะดูเหมือนไม่น่าสนใจ เพราะจิตใจของเรา อย่างไรก็ตาม สถานที่เงียบสงบสามารถช่วยให้คุณกลายเป็นความสงบโดยให้หนึ่งโอกาสที่จะฝึก จึงประสานกับความสงบ
คุณควรระลึกไว้ในใจว่า การปฏิบัตินี้มันยากการฝึกอย่างอื่นก็ไม่ยาก มันง่าย แต่จิตใจมนุษย์มันฝึกยาก พระพุทธองค์ทรงฝึกฝนจิตใจของเขา จิตใจเป็นสิ่งที่สำคัญ ระบบทุกอย่างภายในจิตใจร่างกายนี้มาด้วยกัน ที่จิตใจ ตา หู จมูก ลิ้น และกาย ทั้งหมดได้รับความรู้สึกและส่งพวกเขาลงในจิตใจ ซึ่งเป็นผู้บังคับบัญชาของทุก ๆอวัยวะความรู้สึก