Cittaviveka
Ajahn Sumedho
CONTENTS
IntroductionHow the Buddha came to Sussex.An account of the English Sangha Trust and the establishment of Chithurst Monastery, by Ajahn SucittoReligious Convention and Sila Practice. Buddhist Society, 1982
SKILLFUL MEANSLetting Go. Oaken Holt, April 1979Listening to the Mind. Chithurst, Feb 1981The Five Hindrances. Buddhist Society, 1979
THE MONASTERY AS TEACHERLay people and the Vihara. Hampstead Vihara, May 1978An Anagarika Ordination. Chithurst, Sep 1982The First Bikkhu Ordination at Chithurst. Ajahn Anando, July 1981The Samana and Society. Chithurst, July 1983
Patience. Chithurst, Aug 1982The Practice of Metta. Buddhist Centre, Perth, Western Australia, Jan 1983Kamma and Rebirth. Chithurst, Feb 1982Realising the Mind. Chithurst, Sep 1982Attachment to Teachers. Chithurst, April 1983
GLOSSARY - - missing
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INTRODUCTION
”CITTAVIVEKA”, the title of this book, is a word in the Pali language meaning ”the mind of non-attachment”. A major theme of the Buddha”s teaching – known as the Dhamma – is that suffering is caused by attachment, and that the aim and result of the correct application of the teachings is a mind of non-attachment. Actually, through the practice of Buddhist meditation, the very impression of a substantial permanent mind is understood as being a mirage, the result of attaching to a sequence of fleeting mental states. As long as that model of permanence is retained – even with the wish to have or be a permanently non-attached mind – it will give rise to further painful (if subtle) I attachment. So the ”cittaviveka” is not another fixed mental state, but a sensitive response in each moment, a non-grasping that Ajahn Sumedho frequently calls ”letting go”. This practice of lightness or ”enlightenment” is not a matter of affirmation or rejection, but of a clear-minded investigation of what we can know through our senses. It is the method that underlies the teachings in this book and the way of life that evolves from these teachings.
”Cittaviveka” is also the name – as an aspiration, and slight word-play – for Chithurst Buddhist Monastery, the first forest tradition monastery to be established in Britain. Forest monasteries, as the prologue indicates, are not what most people consider monasteries to be: they are generally a scattering of simple huts in a remote forest region, with a few communal buildings for meetings and amenities. Such a situation is rare in the West, and when Chithurst Monastery came about, it generated quite a lot of interest in Buddhist circles, an interest that was also based on a respect for Ajahn Sumedho and those men and women who would commit themselves to such a life. As interest grew, supporters of the monastery asked that a book be composed that would bring the image of ”Cittaviveka” across to those who had not seen the monastery or heard the teachings.
The Buddhist monastic life presents the opportunity for the most unambiguous practice of letting go. The life is centred around the relinquishment of personal concern and ambition by means of traditional discipline (Vinaya) established by the Buddha. It is also buoyed up by the moral and practical support of lay people whose co-operation and generosity allow the monastics to live within a clearly defined and supportive lifestyle. The monastics – collectively called ”Sangha” – provide examples and teachings of enlightenment to support the lay person”s own cultivation, as well as maintaining the monasteries that facilitate practice and that are open to lay and ordained persons alike. The monk or nun can be likened to a researcher who can go ahead of non-specialists to ascertain information for their use, or as a scout w…
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