..續本文上一頁aceful, we can go ahead investigating. If we can”t think of anything more to reflect on and we need to push too much, we have reached the end of our investigation, so then we start anew. We need to practice alternating like this. In this way we gain strength in both methods. Can you remember Luang Por Chah putting it like this: After having sharpened your axe you go take it to cut trees. The cutting of the trees refers to starting to investigate. When the logs are cut you split them and then go and sharpen the axe again. This is his example.

　　Ajahn Jayasaro: Could it be that for those people that have high barami and can enter apanna straight away it is more difficult to bring their minds to develop panya, in comparison to those who have contemplated before entering apanna, as they have already got a lot of guidelines to think along with

　　Luang Por: This, one can”t really tell. It depends on the wisdom faculty of each inpidual person. One can”t absolutely tell, who will make the step first and who afterwards. It really depends on the inpidual wisdom faculty, who arrives first.

　　Both of them can win over each other - one can”t generally decide who is the winner or the loser. If one enters peace quickly but doesn”t investigate, one will still be slow, because it”s necessary to investigate. When one is peaceful, one should use the power of peace for contemplation, then one progresses quickly. If things become peaceful and one just rests in peace without doing anything, all one you gets out of sitting for a whole day is peace. The kilesas haven”t been taken out. They have simply been held back by samadhi: The kilesas have been prevented from showing up in the mind, but they haven”t been uprooted.

　　Before Luang Por Chah and the krooba-ajahns in the Ajahn Mun - tradition emphasized the path of samadhi since they were still living in the forest. Luang Por Chah then adapted the teaching anew: "not sure, anicca, not sure, impermanent..." Everything became "not sure", until even the disciples weren”t sure any more. Before one is sure about oneself, one can”t tell in what way things are unsure. But they kept repeating Luang Pors words.

　　It is actually a foctor of vipassana (insight), whatever there is exclusively as unstable and unsure .Even peacefulness and unpeacefulness are not stable. Actually this is meant to cut off what makes us like and dislike things. If we haven”t yet arrived at the state of peace, we don”t even know peace yet. Luang Por himself had already been there.

　　In a way Luang Por Chah gave us a shortcut -these are my own words, Luang Por didn”t say it in this way -a shortcut between samatha (tranquility meditation) and vipassana (insight-meditation). On the one hand somebody may be hooked up with his panya, thinking on and on, eventually believing his thoughts to be real wisdom, and on the other hand somebody who is in a peaceful state or has strong samadhi might sit samadhi only and miss out on investigating. One is lacking to develop insight, and the other is lacking to develop samadhi. The one who thinks a lot and doesn”t know what to do in order to stop his thinking, needs to develop samadhi. Panya will come afterwards. The other one who is sitting peacefully in samadhi already, has to go back to investigating the body, and he”lI be quicker to know. But all this depends on how we adjust our practice in order to come to the point of it.

　　Ajahn Jayasaro: Can it be that reflections make the mind agitated

　　Luang Por: If after reflecting one becomes too agitated, then one needs to go back and look at the breath again. When one reflects on one thing, on just one issue and the mind becomes too agitated, it means, that one has been thinking of too many different issues. For example, when one investigates the …

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