..續本文上一頁p the eight precepts.

　　When I was a young monk practising under Ajahn Sao, we were all interested in fasting. There were times when we would fast for three, five or seven days. Sometimes I would fast for nine days, but the result was always weakness and hunger. In fasting, the body gets weak, and if there is no nutrition to energize it, the body becomes exhausted. Being so drained of energy it is not possible to practise a good standard. So, rather than enhance our practice, the end result was more negative than positive. Fasting can even lead to ulcers and intestinal diseases which are painful and take a long time to heal. So if you want to practise in the right and proper way, don”t just fumble about. Practise intelligently, taking into account the state of your body and mind to see if you are up to the practice you are contemplating. I ask you to take note of this warning in your own practice.

　　Now let us talk about meditation practice. The activity of practising meditation includes both samatha, calm, and vipassana, insight meditation. You have probably heard and read a great deal on meditation practice, but some of you may be wondering what”s the best and most effective way to practise it. Some of you have come to ask me - "Luang Por, I want to practice in a way which will produce the fastest results. Is there some skilful means which will bring fast results

　　 How shall I practise

　　" In answer to this I say, "There is no such thing. Not in this world anyway". The way to produce the quickest results in practice is to resolve to practise with the utmost persistence. We must practise in a way which goes beyond all hesitation and all doubt so that practice is sustained.

　　Take for example, you go study a method of meditation from one particular teacher who teaches his disciples to observe the breathing as it occurs in the abdomen. The student practises observing the sensation in the abdomen as it rises on the inhalation and falls on the exhalation. So you resolve to undertake that practice. Then you go to study with the Abbot of Wat Paknam. There they use the mantra Samma Araham. Then you resolve to practise in that way. If you went to Ajahn Sao or Ajahn Mun for instruction in meditation, they would teach the mantra Bud-dho. They instructed their disciples to practise entirely with this mantra and stick with it.

　　There is an important point here which needs to be clearly understood. Which way is the straight and genuine way

　　 The answer is that any meditation object which you choose to work with can provided all the benefits, provided that you sit in samadhi wholeheartedly three or four times a day - and that each of those times you sit for a full hour. Each time you sit, you sit resolutely. From such resolute efforts benefits will automatically arise. If the benefits are not equal to our efforts it is because we have not yet been able to cut off our worries and suspicions regarding the particular technique that we are using. This undermines the practice.

　　Today you are here at Wat Pah Salawan and here the Ajahn (meditation teacher) instructs meditators to use the mantra Bud-dho. Tomorrow you may go and listen to Dhamma talk at Wat Mahathat and their Ajahn will demonstrate the technique of observing the rising and falling of the abdomen. The day after that you may go to Wat Paknam and they will teach samma Araham.

　　After this experience your suspicions will deepen and you will ask, "How is it that all these Ajahns do not teach the same method

　　" If your mind falls into doubt like this, you will be unable to grasp the essence of meditation and settle on a technique. This is an obstacle to practice.

　　Therefore, regardless of what technique or mantra you use, I recommend that you stay with just that one skilful means. Further I suggest …

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