The Unsatisfactory Nature

of Existence
Desan to the lay devotees on the 11
th
of May 2013
at Sala chan (Mess Hall).



By

Ajahn Suchart Abhijato







For Free Distribution
The Unsatisfactory Nature of Existence 2




The Unsatisfactory Nature of Existence 3












Author : Ajahn Suchart Abhijato
First Edition : 9 July 2014









The Unsatisfactory Nature of Existence 4




The Gift of Dhamma Excels All
Other Gifts

- The Lord Buddha

Dhamma should not be sold like goods in
the market place. Permission to
reproduce this publication in any way for
free distribution, as a gift of Dhamma, is
hereby granted and no further permission
needs to be obtained. Reproduction in
any way for commercial gain is strictly
prohibited.






The Unsatisfactory Nature of Existence 5

Preface

This Dhamma talk by Ajahn Suchart was given on the
morning of the 11
th
of May 2013 to lay devotees at the
Sala chan (Mess Hall). It is directed to the general public
and as such the emphasis is on providing the listener
with the right views, to build merit and to develop virtues
and the occasional encouragement to meditate.

Pli and Thai words are used with its closest meaning
added in brackets (vice versa) to facilitate the flow of
Dhamma (Truth) without disruption to the general reader
who may not be familiar and has no feel for such words.
Readers are encouraged to read through the more
detailed descriptions of the pli and Thai words in the
Glossary.

A monk once said that Phassa Thai is a language of
Dhamma. This is true because many words in Thai are
derived from pli and many Thai meditation masters
have also left behind a treasure house of their Dhamma
teachings recorded in the Thai language. For the
The Unsatisfactory Nature of Existence 6

convenience of those who wish to learn Phassa Thai,
they may wish to refer to the table in the appendix for
the original Thai words on which the translation were
based on (English words with superscript numbers). The
timed location of the words in the Audio Mp3 file, its
meaning and the pronunciations in English based on
Paiboon+ (Thai-Eng-Thai Talking Dictionary) are also
provided in the table.

It is hoped that this Dhamma talk by Tan Ajahn Suchart
can bring out the living and verifiable truth of Dhamma
and Vinaya (teaching and training rules) in our existence
so that it can benefit those who take an interest to
explore and practise it in their daily lives.







The Unsatisfactory Nature of Existence 7


Acknowledgements

The translation of this Dhamma talk would not be
possible without the help of a number of monks who
helped to elucidate the meanings of the Thai idioms and
words used in the context of Tan Ajahns Dhamma talks.

A number of lay people had helped in the typing of the
hand written text as well as editing and offering
constructive feedback on the translated script.

The relevant words found in the Glossary are taken from
a number of sources. They are A Glossary of Pli and
Buddhist Terms, prepared by jtb for access to insight,
the glossary in the book Paipad translated by
Venerable cariya Paavaho and also the book
Venerable cariya Mun Bhridatta Thera translated by
Bhikkhu Dick Silaratano.

Translators
The Unsatisfactory Nature of Existence 8



Contents


Preface
Acknowledgements

The Unsatisfactory Nature of Existence. 9
Glossary............. 30
Related website for further readings... 34
Appendix..... 35










The Unsatisfactory Nature of Existence 9

The Unsatisfactory Nature of
Existence
Desan by Tan Ajahn Suchart Abhijato on the 11
th
of May
2013 at the Sala chan (Mess Hall).

Today is Saturday, 11
th
of May Buddhist calendar 2556.
People who have faith and belief in the Buddhist religion
have made up their minds to come to the temple to bring
benefits to themselves and to others through wise
wholesome merits, by way of giving, by way of nurturing
our virtue, by way of listening to the Dhamma and by
way of meditation. We have faith and belief in the
teachings of the Buddha. The Buddha pointed out that
when this body of ours passes away, we do not pass
away together with the body but return to be born again
following our kamma. For our next life to be better than
the previous one, we have to make merits (good deed)
and not demerits (bad deed). And if we do not desire to
be born again, we ought to meditate and constantly
develop calmness (samatha) meditation and insight
(vipassan) meditation, and have faith in the Buddha
who taught us to
1
recollect and reflect on the certainty of
The Unsatisfactory Nature of Existence 10

impermanence with regards to our body. If we remind
ourselves of death constantly
2
, then we will not remain
3

in negligence
4
and carelessness, but quickly put in
noble effort to bring benefits to ourselves and others
fully without complacency.

For if we do not recollect about death constantly, we are
being complacent. We will not be reminded that we will
certainly die and we will seek out worldly activities and
businesses such as food, money or people as our
valuable possessions
5
, not knowing that whatever things
we are able to gather, they are only temporary
possession. When the time comes for the body to die,
we cannot attach these possessions with us to take
along. What we can really take along with us are
7
wise
wholesome
6
merits such as those through giving,
through nurturing our virtue, through meditation, through
listening and practising Dhamma. This, developing wise
wholesome
7
merits for it to arise and be established
within ourselves, is something that can be taken along
with us. This is indeed very important, especially to our
own mind, for it becomes our minds refuge. Whatever
The Unsatisfactory Nature of Existence 11

valuable possessions, food or money, they are not
refuges for the mind. For they cannot cause
8
sukha
(happiness), fulfillment and contentment within the mind,
and they cannot extinguish all kinds of
9
dukkha
(discontentment/stress) within the heart completely. Our
material possession cannot protect the mind from
disturbing conditions that enter and give rise to dukkha
(discontentment/stress) and torment within our mind.

Thus the Buddha taught that we ought to make
continuous
10
effort to make more wholesome merits,
discard unwholesome actions, and make more effort to
purify our mind. For these actions will truly benefit
ourselves. This is not to benefit the body but to benefit
the mind. This mind is us and is ours. The body is not us
and is not ours. We should not be deluded into
excessively seeking all kind of things through the body,
for the body. Be contented and just seek what is
necessary for our livelihood. Looking for food, housing,
medicine for illness and clothing would be enough. It
would be proper that we seek refuge for the mind more
through wise wholesome merits such as through giving,
The Unsatisfactory Nature of Existence 12

nurturing our virtues, meditation (such as sitting and
walking meditation),
11
developing mindfulness,
developing samdhi, and developing wisdom. By
developing those actions, we can have Dhamma (true
understanding) and wholesome merits to oversee and
12
maintain our mind to have sukha (contentment,
happiness) every time, and have no dukkha
(discontentment/stress) and have no agitation
whatsoever.

This noble work is very important to us. That is to
oversee and nurture our mind. Do not be too
excessively concerned about caring and nurturing the
body. For no matter how much the body received from
your care and nurture, you still cannot
13
prevent aging,
prevent sickness-pain or prevent death. However, with
regards to caring for our mind, whatever progress we
are able to make, it can correspondingly bring cessation
of dukkha (discontentment/stress). This will build up
happiness and contentment within our mind even more.

The Unsatisfactory Nature of Existence 13

Overseeing and taking care of our mind is not empty of
benefits but it will bring results here, in the present and
in the future. As for taking care of the body, we will just
get present benefits, when we are still alive. But when
the body dies, then we are no longer able to take care of
the body any further. Whatever benefits the body used
to bring, will also cease to be useful. This is something
we ought to remind ourselves constantly.

The Buddha teaches us to contemplate that, as a result
of our birth;
I am of the nature to age (or decay).
I cannot escape from ageing (or decay).
I am of the nature to sickness and pain.
I cannot escape from sickness and pain.
I am of the nature to die.
I cannot escape from death.
All that is mine, beloved and pleasing will become
otherwise,
All will become separated from me.

The Unsatisfactory Nature of Existence 14

This is something worthy for us to be reminded
constantly, many, many times a day. Otherwise this
truth will not stay with us. We will then not forget and be
deluded into working on anything that brings no benefits
to ourselves and will instead take on
14
noble activities
that will bring benefits, such as making wise merits,
nurturing our virtues, meditation, listening and practising
Dhamma.

If we do not
15
reflect deeply, we may think that we will
not experience old age, sickness-pain and death. We
will then go seeking for
16
fortune, status, recognition,
fame and pleasure through ear, nose, tongue, eye and
body just like your current lifestyle. We will make very
little effort for giving, nurturing our virtues, meditation,
listening and practising Dhamma. On the contrary, when
it comes to seeking for fortune, status, recognition and
pleasure through ear, nose, tongue, eye and body, we
put in effort throughout the whole day and night, except
when we are asleep. When we are awake again, we are
off to seek pleasure through ear, nose, tongue, eye and
body. We open the refrigerator to look for means to
The Unsatisfactory Nature of Existence 15

satisfy our appetite, for drinks and go to the kitchen for
food. Once our stomach is full we are off again seeking
pleasure through the eye, nose, ear, tongue and body,
seeking entertainment, all night, in whatever places,
looking for this person or that person, looking for this
thing (place) or that thing (place). This is seeking for
benefit that has no usefulness to our heart. It does not
bring fulfillment and contentment to the mind but leads
only to mental deprivation (hunger) and craving more
and more continuously. When we have not gained
anything (any means) to protect our mind, then we will
have
17
lonesomeness,
18
irritations,
19-20
depressions and
be easily
21
agitated. This arouses dukkha (stress and
discontentment) in our mind and causes it injury (harm).
If we are only concerned with seeking fortune, status,
recognition and pleasure through eye, nose, tongue, ear
and body, then when the body cannot meet our needs,
our mind will be stressed and tormented. For instance,
when the physical body falls into sickness-pain or
becomes bed ridden, it would not be possible to seek
pleasure through eye, ear, nose, tongue and body. It
The Unsatisfactory Nature of Existence 16

would not be possible to seek pleasure through fortune,
status and recognition.

When that happens, we will be lonesome and
depressed. It may even lead to feeling like wanting to kill
ourselves because of not knowing what we are still living
for without the bodily means to seek pleasure as we had
before. That is because we do not know the means to
find happiness within the mind. For if we can find
happiness within our mind, when anything happens to
the body, we will not be agitated because we know the
way to find happiness within our mind. Even if the body
is in sickness-pain, bed ridden or paralyzed, we can still
find mental happiness. We can calm down the mind,
develop mindfulness, practice repetition of Buddho,
Buddho. If we practice Buddho continuously without
thinking of this person, that person, this issue, that
issue, then our mind will be wide, cool and relaxed
leading to calm and stability. There will then be
22
exaltation. This is happiness by means of mind that
does not need this body as the means or fortune, status,
and recognition as a means. This is the nurturing of our
The Unsatisfactory Nature of Existence 17

mind to have happiness that leads and delivers us away
from dukkha (suffering and discontentment). For when
we are calm, we are bound to be able to see the starting
place (cause) of dukkha and the starting place (cause)
of our perpetual rebirth and death, thus leading us to
drop into deeper levels of calmness and reduce kilesas
(defilements) such as craving, desire and so on.

For when the mind is calm, defilement-craving stops
working and as a result the stressful mind, agitated
mind, and angry mind and so-on also cease and
disappear completely as well. This is the happiness
(contentment) that will stop suffering (discontent) but it is
only temporary. The practice of mental calm through the
repetition of Buddho, Buddho is not lasting, for when
the calm mental state becomes weak, kilesas-craving
will have the power to rise-up, causing distress to the
mind. To overcome this, we will have to use wisdom to
teach the mind to understand that kilesas-craving is the
source that is not worth wanting, that it is the source of
mental distress and torment.

The Unsatisfactory Nature of Existence 18

If we do not wish to have mental distress and torment
but to have mental peace and calm forever, then we
should stop and resist desire, stop and resist greed,
hatred and delusion. The method to stop-resist greed,
hatred and delusion is to teach our mind that whatever
we desire through kilesas-defilements and its resultant
sukha (pleasure-happiness) that it brings to us is not
comparable to the happiness that is already within our
mind. The pleasure-happiness acquired through desire
(craving) is little, arises only once and will be followed by
discontentment (dukkha). Craving-desire will arise again
to regain the pleasure lost and we want even more. It is
like someone who already has a handful, wants a sack.
Having a sack, he craves and wants the whole store
house. Already having 10,000 dollar, his greed wants
100,000 then a million. Already having a million, he
wants 10 millions, 100 millions without any end in sight.
This goes on and on. Our mind will then be agitated
seeking for all of these by following our desires.

If we want our mind to be calm, cool and happy, not
agitated, we have to fight against desire and teach our
The Unsatisfactory Nature of Existence 19

mind not to desire, for if we desire, dukkha
(discontentment-distress) will follow. For whatever
happiness gained will be little because it is not
permanent, and we cannot control it to provide
happiness for us forever. Whatever that had brought
sukha (happiness) to us may within a day or night bring
dukkha (unhappiness) to our mind as well. For example,
our partner in life, when this relationship first started, our
partner is agreeable to us, everything is delightful and
we are happy. But when our partner changes, whatever
that had brought happiness before may become
disagreeable and distressful to us. When our partner
changes from being nice to not being nice to us, from
being
23
truthful to being untruthful to us, then our mind
will no longer be happy but only suffers (dukkha). In
addition, it is also not within our means to stop or
change our partner to want to like us or not. If our
partner does not like us then we will be depressed and
feel despair. This is wisdom we use to teach our mind
every time it desires anything. Teach the mind not to
take it whenever it is not necessary. If we really need it,
then take it, such as our clothing. If it is torn and not
The Unsatisfactory Nature of Existence 20

possible to be worn, then buy a replacement. But know
what is enough and sufficient; 2 or 3 sets are enough.
The same goes for sandals and other consumables, do
not want more than necessary, otherwise it is desire-
driven. If you follow your desire, then it will keep on
increasing until it becomes too many and overloading
your home. Having too many things is not what brings
more happiness to our mind.

This kind of happiness is in general more or less the
same as before except that the happiness arises
singularly and then dies off. But it will leads to craving-
hunger arising even more. The happiness that we had
before disappeared and need to be sought after and
acquired continuously with no end in sight. But if we can
give-up desire, the mind will return to enter calm, and
the mind will have happiness, fulfillment and
contentment. Every time desire arises, this happiness,
fulfillment and contentment will in turn disappear. If we
want this happiness, fulfillment and contentment to
return and be with us again, then we should stop the
arising of new desires.
The Unsatisfactory Nature of Existence 21


If we can stop desire, then desire will be weakened, its
power reduced, craving and wanting will be lessened
continuously until not wanting anything. For we know
that whatever desire wants, we cannot have it because
we do not follow the command of desire. Just like
wanting to buy a new dress, we dont buy it. Wanting to
buy a new bag, we dont buy it. Desiring a new pair of
sandals, we dont buy it. That is because we already
have enough. If we live like this, in future, desire would
not raise-up because whenever desire arises, it cannot
get it and it gets nowhere. So whats the point of
desiring then?

This is the method that we can use to
24
get rid of
whatever desire and the resultant dukkha
(discontentment-distress) that arises out of desire until
all is depleted. Then our mind will have happiness
(sukha) forever, every hour. From then onwards, we will
be able to share this technique of meditation to others.
Teach and guide them if they desire to learn. If they do
not wish to know, then do not teach them, because that
The Unsatisfactory Nature of Existence 22

would not be of any benefit. Instead, we teach those
who are delighted to learn from us, people who have
mental dukkha and want to extinguish the dukkha in
their hearts. We teach them based on the technique that
we had successfully learnt and practised by ourselves.

Teach the practitioner to renounce money, food and any
valuable possession. Not to want, not to cling to, not to
long for, not to worry because it will cause the mind to
be uncomfortable. Just having only what is necessary
based on the four requisites needed by our body is
enough. As for the other things, no need to store them
up. Take it out to be distributed and help others. Let
others have happiness. Its better this way.

Then again, tell the practitioner to develop virtues and
refrain from unwholesome actions. For unwholesome
actions will bring dukkha (discontentment-pain) to the
mind and mental agitation as well. By avoiding
unwholesome actions, the mind will settle down into
happiness, calm with no agitation, worry or anger. Then
again teach the practitioner to develop calm through
The Unsatisfactory Nature of Existence 23

repetition mantra of Buddho, Buddho right from the
moment they are awake to the moment they sleep,
throughout the day. Then their mind will be
25
empty, cool
and relaxed. Whenever we are agreeable and free,
without any work, just close our eyes and repeat
Buddho, Buddho away then mind will enter into calm
followed by happiness.

This is the happiness that surpasses all other kinds of
happiness. We will realize that there is no happiness in
the world more than the happiness arises from calming
ourselves. We can then give up desiring all other
happiness-pleasure and stop all craving within
ourselves. This is bringing benefits to ourselves and
others.

However, we should first bring the benefits onto
ourselves. Tame and train our mind to have happiness
and relaxation. Train our mind to be without dukkha
(discontentment and distress) first. Once we have
succeeded in training ourselves, we may help and teach
others, whenever they need it. If there is no need,
The Unsatisfactory Nature of Existence 24

refrain from teaching, for it will only be a waste of time
and be
26
annoying to the mind of the listeners. If they do
not want anything, they will be disinterested and feel
cynical towards us. Do not insist on teaching. If he truly
wants it, then teach gradually otherwise dont. It could
be that he cannot be helped. We have a priceless
teaching and he doesnt want it, what can we really do.
This is putting himself in complacency.

As for us, we should be mindful of death constantly, for
if the doctors were to diagnose us as having a fatal
illness with not more than 3 months of life left, what will
we do? Will we still seek for money, gold, possession,
fortune, status, recognition or pleasure through the
eyes, ears, nose, tongue and body or seek out refuge
for our mind. For without a refuge for our mind, when
this body is dying, our mind will greatly be in pain and
tormented. For one who knows that he is going to die
with not much time left, he will no longer have any
desire to seek for money, worldly possessions or
pleasure through eye, ear, nose, tongue and body but
The Unsatisfactory Nature of Existence 25

only desire for a refuge and happiness/contentment
through the mind.

We should continuously think like this that we may one
day see a doctor and be diagnosed as having a fatal
illness with not much time left. Thinking like this, we will
not waste time seeking for things that is of no value to
our mind but seek for things that are refuge for our mind.
We will then be totally
27
committed towards making
merits, nurturing our virtues wholeheartedly, practising
meditation wholeheartedly, listening and practising
Dhamma wholeheartedly. For we know that, these
(trainings) can be a refuge for our mind that can enable
us not to be distressful over the death of our body.

This is something that ought to be contemplated deeply.
If we do not think and contemplate on old age, sickness-
pain and death, we will forget and be distracted into
thinking about all kinds of issues. Though we know that
with birth follows old age, sickness, death but in our
forgetfulness, it is like we do not grow old, do not
become sick-pain and do not die. We will then be
The Unsatisfactory Nature of Existence 26

forgetful and immersed in activities that do not bring
benefits to our mind as well as not to find a refuge to the
mind. For when the time comes for us to face-up to the
reality of death, we will not have a refuge. We will not
have the time to build up a refuge for our mind. Then we
will end-up living with mental pain and torments, we are
unable to eat or sleep, because we do not know what to
do.

Thus we should recollect and reflect on the nature of old
age, sickness-pain and death continuously for the sake
of bringing benefits to ourselves through merit making of
giving, nurturing our virtue, meditation, listening and
practising Dhamma. Just like what you are doing now
today and progressively more regularly. Do not come
just once or twice over long interval because it is just
like filling water into a barrel. If we fill the barrel with a
cup over a long interval of time, the barrel will not be full.
If we do not meditate regularly continuously but only
once or twice, then we will not be able to built-up a
refuge for our mind 100%. At best what we get are only
bits and pieces.
The Unsatisfactory Nature of Existence 27


This is our responsibility. For what is the purpose of our
birth? The purpose is to build-up a refuge for our mind.
For this mind does not go along with the dying body.
This mind has to undergo perpetual rounds of rebirth
and death because of not having a refuge. It has to look
for a new body as a refuge but as always instead of
having a refuge we ended up in circumstances that
create even more dukkha (suffering) for ourselves.
Because every time we are born, we have to grow old,
have to be in sickness-pain and have to die. So
wherever possible, it is proper for us to be persistent in
developing our refuge much more than our current
status.

Right now, we have this valuable opportunity to build-up
our refuge, we will be just like what the Buddha and his
noble disciples were practising before. If we can achieve
this goal of enlightenment, we will be able to live with
happiness in our hearts
28
forever and no suffering-stress
(dukkha) will arise for the rest of our life. After their
enlightenment, the Buddha and his noble disciples will
The Unsatisfactory Nature of Existence 28

henceforth not be agitated by any form of suffering. No
more dukkha (discontentment-stress) within the heart
regardless of whether or not the body grows old,
sickness-pain or dies.

These will not create any problems within the heart of
the Buddha nor within the hearts of his noble disciples.
This is because they have a refuge that protects the
mind from having dukkha of old age, dukkha of sickness
and pain, dukkha of dying. It does not matter whose
bodies it belongs to, be it our father, mother, children,
grandchildren, husband, wife, very close relatives and
friends. There will neither be problem nor will it cause
pain (dukkha) in the heart. This is our responsibility.
Having been born as a human, it is for us to build-up a
refuge for ourselves. For without a refuge in our mind,
we are bound to undergo perpetual rebirth and death
forever. Revolving within sasra, we have to suffer in
birth, old age, sickness-pain and death with no end in
sight.

The Unsatisfactory Nature of Existence 29

If we are able to build-up a refuge for our mind, we can
29
terminate this round of existence. The mind need not
seek other refuges because the mind already has a
refuge within itself, having happiness/contentment
completely together with fulfillment and contentment.

May all of us persevere to build up our refuge in this
valuable human life span of ours and to be involved with
the work related to building up this refuge, through
recollecting and reflecting on the nature of old age,
sickness-pain and death consistently and
30
continuously
so that we do not become negligent but to establish
ourselves in being vigilant.

Now the time is up. I request to stop now. May the three
refuges and accumulated wholesome merits and
wisdom up to today be the cause and support to bring
you happiness, prosperity, and to dispel all suffering and
danger whatever in the future.

Audience: Sadhu !

The Unsatisfactory Nature of Existence 30

Glossary

The following is a list of Pli and Thai words as used in
the text together with a brief translation and comment
when necessary.

Ajaan, ajahn, achaan, etc.: (Thai). Teacher; mentor.
Equivalent to the Pli cariya.

Buddho: Supremely enlightened. A traditional epithet
for the Buddha, buddho is a preparatory meditation-
word (parikamma) that is repeated mentally while
reflecting on the Buddhas special qualities. In its
simplest form, one focuses attention exclusively on the
repetition of buddho, continuously thinking the word
buddho while in meditation. One should simply be
aware of each repetition of buddho, buddho, buddho to
the exclusion of all else. Once it becomes continuous,
this simple repetition will produce results of peace and
calm in the heart.

Dna: Giving, making gifts.

Demerits: Bad, unskillful ,corrupt.

Desan : The Teachings of Dhamma; Dhamma talks.

Dhamma [Skt. dharma]: (1) Event; a phenomenon in
and of itself; (2) mental quality; (3) doctrine, teaching;
The Unsatisfactory Nature of Existence 31

(4) nibbna. Also, principles of behavior that human
beings ought to follow so as to fit in with the right natural
order of things; qualities of mind they should develop so
as to realize the inherent quality of the mind in and of
itself. By extension, "Dhamma" (usu. capitalized) is used
also to denote any doctrine that teaches such things.
Thus the Dhamma of the Buddha denotes both his
teachings and the direct experience of nibbna, the
quality at which those teachings are aimed.

Dukkha: Stress; suffering; pain; distress; discontent.

Kamma: Lit: action. But in Buddhism, action of the
body, speech or mind which has a moral content of
good, bad or neutral. Such action brings back a
corresponding result.


kilesa: Defilement lobha (passion), dosa (aversion),
and moha (delusion) in their various forms, which
include such things as greed, malevolence, anger,
rancor, hypocrisy, arrogance, envy, miserliness,
dishonesty, boastfulness, obstinacy, violence, pride,
conceit, intoxication, and complacency.

Pi: The canon of texts (see Tipiaka) preserved by the
Theravda school and, by extension, the language in
which those texts are composed.

The Unsatisfactory Nature of Existence 32

LuangPu; LuangPor : Central Thailand word for
Venerable Father.

LuangPii : Central Thailand word for Junior Monk.

Merits : Good, virtuous, skillful.

Nibbna: The ultimate goal of Buddhist training. Lit:
Extinguished.

Parikamma: Preparatory practice. Preparatory
meditation.


Samatha (Samdhi): Absorbed concentration which
has many levels and kinds.

Phra: (Thai). Venerable. Used as a prefix to the name of
a monk (bhikkhu).

Sdhu: (exclamation) "It is well"; an expression showing
appreciation or agreement.

Sla: Morality, moral behaviour.

Sukha: Pleasure; ease; satisfaction. In meditation, a
mental quality that reaches full maturity upon the
development of the third level of jhna.

Than, tan: (Thai). Reverend, venerable.
The Unsatisfactory Nature of Existence 33


Theravda: The "Doctrine of the Elders" the only one
of the early schools of Buddhism to have survived into
the present; currently the dominant form of Buddhism in
Thailand, Sri Lanka, and Burma. See also Hnayna.

Tipiaka [Skt. tripiaka]: The Buddhist (Pli) Canon.
Literally, "three baskets," in reference to the three
principal divisions of the Canon: the Vinaya Piaka
(disciplinary rules); Sutta Piaka (discourses); and
Abhidhamma Piaka (abstract philosophical treatises).

Vipassan: Clear intuitive insight into physical and
mental phenomena as they arise and disappear, seeing
them for what they actually are in and of themselves
in terms of the three characteristics (see ti-lakkhaa)
and in terms of stress, its origin, its disbanding, and the
way leading to it disbanding (see ariya-sacca).










The Unsatisfactory Nature of Existence 34

Related website for further
readings

More teachings on Theravada Buddhism and
contemporary Thai Forest Tradition can be obtained
from the following website;

www.kammatthana.com , www.phrasuchart.com

Recorded Mp3 teachings of Ajahn Suchart Abhijato in
English and Thai.

www.accesstoinsight.org

- English translation of Theravada tipitaka
- Some Translation of the teachings from the Thai
Forest Meditation Master

www.forestdhamma.org

Translation in various languages on the teachings by
Luangta Mah Boowa
The Unsatisfactory Nature of Existence 35

Appendix

Table of Time, Paiboon+ Pronunciations, Thai Script,
Explanations
No Time Paiboon+
/Other
Thai
Script
Explainations
1 1;42 n k-t ng

reminiscence; act of recalling past
experience ;
2 1;51 r ai-
r ai

continually
3 1;54 dtang
yuu

establishing ; remain in
4 1;55 pra maat

recklessness and complacency
;Negligence; indolence.
5 2;36 som bat

assets & valuable items , possessions
6 2;56 bun
(boon)

good deeds; merit; virtue (merit)
7 2;57 gu-son

merits , moral , virtue (wisdom)
,goodness
8 3;33 suk
(sukha)

happiness
9 3;39 tuk
(dukkha)

suffering , pain , discontent ,hardship
10 4;00 pa~yaa-
yaam

make an attempt , try , make
continuous effort
11 5;07 ja~rn

civilized (refined); prosperous
(flourishing) ;progressive
12 5;22 rak-saa

conserve (save); cure (treat); doctor
(heal); heal (cure); keep (maintain); pin
down (bind, e.g. a promise); preserve
(keep safe from harm); redeem (fulfill,
e.g. promise); remedy (treat); take care
of (look after, treat); treat (care for,
cure); watch over (take care of)
13 5;48 yap-yang

stop ;cease ; prevent , resist
The Unsatisfactory Nature of Existence 36

14 7;41 tu-ra~git

business (commerce) ; work ; noble
work and responsibility
15 7;59 ram-l k

lit : ram: traditional thai dance, l k:
goes in deeply and profoundly ; keep
reminding ; look back
16 8;06 larp-
york-
solar-
serm


wealth-status-recognition-fame(praise)
17 9;42 waa-wee

lonesome ; neglected
18 9;44 wood grit

aggrevation ; easily agitated
19 9;45 sao-sook

grieve (feel sorrow); moan
20 9;46 g i-ngao

lonesome ; neglected
21 9;48 ram-kaan

annoyed; irritated (annoyed); peeved
(annoyed)

22 11;45 yan-ying

yan - magic design or letters placed or
inscribed on a piece of cloth or metal
plate , ying - excessive; extreme
(utmost); many; much , exalt spiritual
attainment
23 16;05 s -sat

candid (honest); hard-core (loyal);
honest; loyal; true (honest); true-blue
(staunch); truthful (of person)

24 18;48 gam-jat

ditch (get rid of); drive away (get rid
of); edge out (get rid of); eliminate (get
rid of); eradicate (eliminate); exclude
;(eliminate); expel (discharge, e.g. air);
free (remove); get rid of; purge
(eliminate); remove (get rid of); rid; roll
back (remove); scotch (put an end to);
scour (get rid of); shut out (exclude);
stamp out (get rid of); terminate (get
rid of, kill)
The Unsatisfactory Nature of Existence 37

25 20;41 waang

available (not occupied, free); blank
(empty); empty (unoccupied); open
(empty); unoccupied (vacant); vacant
(free, empty); void (empty)

26 20;01 ram-
kaan-jai

pestering to mind ; annoying
27 24;02 tum-tee

throw all one's resources ;totally
committed; whole heartedly ; all out
effort

28 27;16 dta~lt-
bpai

eternal (everlasting); everlasting
(eternal) ;forever

29 28;42 yut-dti

conclude (finish) ; end ; finish (end) ;
stop (come to an end)

30 29;12 yaang-
sa~mam-
sa~m


consistently