If all people in the world object to bringing Dhamma into the world, because they think it’s impossible, that’s up to them. We alone, if need be, ought to make ourselves quench all dukkha with Dhamma that’s up to the mark. Never be disappointed that so few people are interested in Dhamma.

May we all cherish one special aim, that whether sooner or later, there will be an era in which the world is perfect in Dhamma through everyone performing their duties, through everyone being clearly mindful in their hearts that the correct duty is itself the Dhamma that will help keep us above all problems.

“Beauty is in the corpse, goodness is in giving up, the monk is in truth, Nibbāna is in dying before death.” We have knocked the dust off of and recycled this antique saying in order to preserve the intelligence of our ancestors,to show how sharp, direct, and profound their understanding was.

The principle of following the footsteps of the Arahants can be used both by householders and homeless monastics.

Voidness (suññatā) for householders, including women and children, is to be mindful and clearly aware in not feeling attachment towards anything such that love, anger, hatred, fear, worry, longing, envy, and jealousy occur through the power of feeling “I” and “mine.”

It is better to study* the four foundations of mindfulness from the Ānāpānasati Sutta than from the Mahāsatipaṭṭhāna Sutta, which is overly long, has a vague and muddled appearance, and lacks a clear sequence or progression.

Using the 10 points of the Kālāma Sutta thoroughly and correctly is a sure principle and method for maintaining and protecting Buddhism in ways that it is truly a refuge and carries on the teaching as the Buddha wished. 

The Vimuttāyatana Sutta is a Dhamma principle worthy of special interest. It tells us that we are able to realize Dhamma on five occasions: when listening to Dhamma, when explaining the Dhamma for others to hear, when reciting Dhamma, when contemplating Dhamma, and when investigating and analyzing Dhamma.

Using the principles of Idappaccayatā, Paṭicca-samuppāda, Tathatā, & Suññatā as ambrosia that put us beyond death, or above the cycles of death and birth, because they finish off “I” and “mine,” is the genuine daily activity of Buddhists, is the most direct path, and has the best results, so I leave it with you as something I’ve used to good result already.

The “Humming version of Dependent Origination”* is taught in a way much easier to understand and practice than the usual formula. You ought to understand this form first, before investigating the standard formula.

The Mahāpadesa (Great Standards) concerning Dhamma from the Mahā-parinibbāna-Sutta* must be used together with the principles for judging Dhamma-Vinaya from the Gotami Sutta** in order to discern what is right with the most accuracy and completeness.

The Great Standards of the Discipline (Vinaya Mahāpadesa)* in the style of the Vinaya (Discipline) must be passed on and taken as necessary in these modern times that are materially developed to the point of filling the world with problems of morality and discipline, both for wanderers and householders.

Having Dhamma all night and all day is not so hard to do. When about to do any of the duties of daily life, become aware of the fact that “Duty itself is Dhamma.”

The principle of vaccination — using bacteria to cure disease — can be applied in Buddhist Dhamma practice by applying greed’s power to coveting goodness and merits, by applying anger’s power to hating defilements and dukkha as enemies in order to destroy them, and by applying delusion’s power to infatuation with doing basic kinds of good rather than falling into evil.

The secret trick of Zen is merely the original way of Buddhism that adds tranquility to insight (vipassanā) so that they work together in the instant that there is both concentration (samādhi) and a penetrating investigation that seeks the mind’s original state — freedom from defilement.

Please allow me to object to the words “work is money, money is work.”* They are out of line with Buddhism, which teaches us to work as a duty that is proper for all forms of life, rather than to work seeking money to fatten up life so that it delights in the roads to ruin (apāyamukha) or in the pleasures that are nothing but “flashes of insanity.”

Sleeping with a wooden pillow is something the Buddha himself recommended as a way to train ourselves in not oversleeping. Māra has no chance to take over the person who doesn’t indulge in sleep, who is strong and active both physically and mentally.

The standard followed at Suan Mokkh of not welcoming people who can’t wash their own plates, who must have someone else clean up after they eat, is a standard which doesn’t conflict with Buddhist principles.

Preaching Dhamma in lecture form, which sometimes must be done while standing, does not go against the Dhamma-Vinaya in any way.

The Nalike coconut pond is a lesson modeled after a children’s lullaby of the southern people that shows how much they had realized the highest Dhamma in times past, to the extent that they could take Nibbāna as the theme of a children’s lullaby.