..續本文上一頁e”s own experience, rather than through accepting the teachings of other people. I realised that was the way I had to do it, because it is my nature to doubt and question, rather than to believe. Therefore, religions that asked one to accept on faith were simply out. I could not even begin to get near them.

　　When I discovered Buddhism, it was like a revelation for me, since I saw that one”s religious inclinations could be fulfilled in this way. Previously, I felt a sense of sorrow in the fact that I knew the material world was not satisfactory for me and yet the religion I had been brought up in offered no alternative way of practice other than just blind faith. Buddhism was quite a joyous discovery.

　　[Ajahn Sumedho mentioned being inspired by D.T. Suzuki”s books, and having encountered Buddhism in Japan while in the navy during the Korean war.]

　　RW: Upon completion of your naval service, did you remain in California or did you return to Asia

　　AS: After I left the navy, I went back to the University of Washington to finish my bachelor”s degree in Far Eastern Studies. I then went to the University of California at Berkeley for an M.A. in Asian Studies. When I completed that in 1963, I went into the Peace Corps.

　　RW: What attracted you to Thailand more than to Japan, for example, where Suzuki”s teachings originated

　　AS: Well, I was in that part of the world. Also, I remembered the cold winters of Japan. Since Thailand had such a nice, sunny climate, I felt I might as well see what it had to offer, because I dreaded having to live through those cold winters.

　　RW: Did you immediately go to Ajahn Chah”s monastery

　　AS: No, I went first to Bangkok where I practised meditation as a layman. During the mornings I taught English at Thammasat University and in the afternoons I went off to practise meditation.

　　I later decided to ordain, but I did not want to live in Bangkok because I did not find it very suitable for me. While I was on vacation in Laos, I met a Canadian monk who recommended that I ordain in a Thai town across the Mekong River. So, I followed his advice and ordained at a temple in Nong Kai. That year I mainly practised on my own, without a teacher. The following year I met a disciple of Ajahn Chah, a Thai monk who spoke English. He then took me to meet Ajahn Chah.

　　RW: And you remained at Ajahn Chah”s monastery for ten years

　　AS: Yes.

　　RW: You mentioned that it was the doubting aspect of Buddhism that attracted you to it. One was able to doubt. It very often happens that people are attracted to the Tibetan tradition because of the personality or wisdom of the teacher. Does the teacher have such a significant role in the Theravada tradition

　　AS: No. They try to de-emphasize that; yet people are often attracted to teachers, which is very natural. However, the discipline itself is arranged so that one is not to adore a teacher. One keeps within the discipline by respectful attitudes and compassionate actions towards any teacher or anyone. I was not really looking for a teacher. I did not have the feeling that I needed a particular kind of teacher. Yet I had confidence in the Buddha”s teaching. When I met Ajahn Chah, my confidence in him grew when I realised what a wise man he was. At first I liked him but I did not feel any great devotion. But I stayed there and I really do not know why because there were many things I did not like about the place. Yet, I just seemed to stay there... for ten years!

　　RS: How would Ajahn Chah instruct the disciples under him

　　AS: Ajahn Chah set up a monastery which provided the opportunity for people to ordain and practise Buddhist meditation. So mainly what he offers is a place, a conducive environment.

　　The teaching itself is just the traditional Buddhist teaching of the Four Noble Truths. …

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