I read in a history book ('History of Buddhism in Ceylon', by Walpola Rahula) that in olden times pilgrimages in Sri Lanka were favored by monks for various reasons. One of the benefits was traveling with a teacher so that one could discuss points of the Dhamma. During our pilgrimage it was also for us very beneficial to discuss Dhamma in a personal way and learn to apply it in the situation of daily life. In theory we know what is kusala and what is akusala, but in our daily life we forget to apply it.

The Buddha taught us to be patient. This may seem simple, but, when things are not as we would like them to be and when people are not as we expected them to be, we are bound to be impatient. Patience was often a topic of our conversations. Khun Sujin said that the  'Patimokkha for Exhortation' (Ovada-patimokkha), starts with patience:

'Forbearing patience is the highest  austerity...'
(Khanti paramam tapo titikkha...)

We may talk at length about patience without realising when there is patience and when there is not. When the citta is kusala there is patience, and when the citta is akusala there is not.

When one is on a journey, things do not always happen the way one has planned. We had expected to climb 'Siripada' (Adams Peak), a place the Buddha had visited. We had to cancel this trip twice because the time was not convenient and the rainy season had started. We always think that we can control situations by planning, but whether a plan comes true depends on conditions. We cannot force conditions by insisting on our own plans. In such situations we have to cultivate patience. If we understand that there are only nama and rupa, whether we are on a mountain or in the city it helps us to be patient.

We should be patient in our speech. Even when we speak about the Dhamma there is not kusala citta all the time. We may speak with impatience, at the wrong time. We may speak with attachment to our own words, and at such moments there is no metta.

In the Parable of the Saw (Middle Lenghth Sayings, no. 21) we read that the Buddha explained about different ways of speech:

...Monks, when speaking to others you might speak at a right time or at a wrong time; monks, when speaking to others you might speak according to fact or not according to fact; monks, when speaking to others you might speak gently or harshly; monks, when speaking to others you might speak about what is connected with the goal or about what is not connected with the goal; monks, when speaking to others you might speak with minds of friendliness or full of hatred. Herein, monks, you should train yourselves thus: 'Neither will our minds become perverted nor will we utter an evil speech, but kindly and compassionate will we dwell, with a mind of friendliness, void of hatred; and we will dwell having suffused that person with a mind of friendliness; and, beginning with him, we will dwell having suffused the whole world with a mind of friendliness that is far-reaching, widespreading, immeasurable, without enemy, without malevolence.' this is how you must train yourselves, monks.

We should speak at the right time, not at the wrong time. We have to be considerate of other people's feelings. When it is not the right time for Dhamma discussion, we can talk about other topics with kusala citta. Khun Sujin said to me: 'We apply Dhamma, also when we do not speak about Dhamma.'

I used to think that talk about flowers, fruits, nature, children and grandchildren was always motivated by akusala citta; that it was 'animal talk', mentioned in the 'Vinaya' (Sutta-Vibhanga, Pacittiya 85), such as 'Talk of kings, of thieves, of great ministers, of armies...' This is talk monks should not engage in.

Phra Dhammadharo explained to me that even talk which is mentioned among the 'animal talk' can sometimes be motivated by kusala citta. For example, when one talks about a king, saying that even kings have to die, the citta which remembers the impermanence of life is kusala citta.

We can speak about the things other people are interested in with metta and karuna, with consideration of their feelings. Khun Sujin explained to me that pleasing other people is not necessarily motivated by attachment; it can be motivated by kusala citta. For instance, when we say 'What a beautiful garden', it can be said with attachment, but it can also be said with kindness or with 'sympathetic joy' (mudita). It all depends on the citta which motivates the speaking. At the moment of sympathetic joy there is no envy. It is precisely correct when we are with others that we should cultivate the virtues of metta, karuna, mudita (sympathetic, joy) and upekkha, (equanimity).

I asked Phra Dhammadharo what I should say when others tell me stories with akusala cittas. He remarked: 'What a splendid opportunity to cultivate metta and karuna, at such moments.' When there is metta, and karuna, the kusala citta will know what to say.

We visited someone who had great aversion towards harsh sounds. He was angry with people who amused themselves with firecrackers on the occasion of New Year. I could sympathize with him because when there is a radio which plays loudly I have aversion immediately. We do not like aversion and unpleasant feeling, but have we really understood the cause of dosa (aversion)? When we have problems do we think of the cause of our problems in the right way? The cause is always within ourselves: our own defilements. The arahats have no more problems.

We like pleasant objects and we dislike unpleasant objects. Attachment conditions aversion. I knew that in theory, but I had to be reminded when there was aversion. Khun Sujin stressed that when there is version it shows that the attachment which conditions it must be very strong. That made me see how ugly akusala is. When there is aversion there is no patience, no calm.

It is helpful to see many aspects of akusala and of kusala. If one aspect does not help us at a certain moment, another aspect may be useful. Thinking of kamma and vipaka can help us to be more patient. When we hear an unpleasant sound and we have aversion, we should remember that the hearing of the unpleasant sound is the result (vipaka) of an unwholesome deed (akusala kamma) we performed. The hearing has been conditions already and nobody can change it. Hearing experiences the unpleasant object just for a moment and then it falls away immediately, it does not stay.

When there is impatience there is ignorance; ignorance covers up the truth. Right understanding sees the disadvantage of akusala and that is the condition for the cultivation of kusala.

Patience has to be cultivated also with regard to many seemingly unimportant events of our daily life. When we receive a gift such as a book we do not like, we should cultivate patience, for example in thinking of the kindness of the giver.

I had a cold and could not wash my hair for many days. Khun Sujin reminded me to cultivate patience even with regard to this. I am inclined to overlook such facts, but are details not important? So many moments of our life pass unnoticed.

Kusala citta and akusala citta condition our appearance, they condition different expressions of our face. Is it not lack of consideration for others if we look sullen? If we remember this it can help us to please others, even when we feel tired. Our hostess in Anuradhapura always kept smiling, even when we had to wait a long time for a car. I see now more the value of considerateness, also in small matters.

When we are tired we usually have aversion. This is conditioned by attachment to our health, to our bodily wellbeing. 'Aversion is a conditioned reality'. We can say this with akusala citta or with right understanding. Even though we say that aversion is conditioned we may still regard it as 'my aversion' and make it into something very important. We may make our tiredness into an excuse for giving in to aversion. When the characteristic of aversion appears it can be known as only a kind of nama, not self.

There may not always be kusala of the level of vipassana, but it is important to remember the cultivation of all the different ways of kusala. When we were visiting an old lady who lived alone, in a secluded place, a friend was cutting her hair and the white flakes of hair were falling down. At one moment one may consider the 'Parts of the Body': hair of the head... and this can condition calm. At another moment one may cultivate metta while one helps the old lady or while one looks at the many ants on her doorpost. A moment later there may be 'study' of visible object as only visible object.

Is it necessary that there is calm first, before mindfulness of nama and rupa can arise? Are the sections in the 'Satipatthana Sutta' (Middle Length Sayings, no. 10) about Mindfulness of Breath, Parts of the body, and Corpses an indication for this?

When we read the whole context of this sutta we see that the Buddha did not teach that there must be the development of samatha first. The sutta (and all the other suttas) teaches us that, no matter what one is doing, walking, standing, sitting or lying down, cultivating moments of calm or being engaged in any other activity, there can be mindfulness of any reality appearing at the present moment. Even akusala citta, as we read in the Satipatthana Sutta in the section on 'mindfulness of citta', can be object of mindfulness.

The citta which cultivates calm of samatha can also be object of mindfulness. When there is calm are there not nama and rupa? When for example a corpse is the object of calm, sati of vipassana can arise and be aware of any reality which appears. That is the way to eventually see namas and rupas as they are. There is no other way.

As we have seen, right understanding of samatha is different from right understanding of vipassana. Right understanding of samatha does not know visible object, seeing, sound or hearing which appear now. Right understanding of samatha cannot 'automatically' change into right understanding of vipassana.

Sometimes we feel unable to cultivate any type of kusala. When we are tired or sick, don't we make them into an excuse not to cultivate kusala? Clinging to ourselves conditions many kinds of akusala.

'Forgetting about oneself conditions the cultivation of kusala', Khun Sujin said. It is inspiring to be with people like Khun Sujin and Khun Duangduen who are so kind, patient and considerate. Khun Duangduen did not overlook details, she knew that small gestures of kindness are important. Every day she spoke with Khun Sujin about giving: what would they give today and to whom? They had brought from Thailand many useful gifts for the monks. Khun Duangduen looked all day long with kindness at other people and was ready to help at any time. I still think of her generosity as an inspiring example. Someone's example can be more helpful than words.

Khun Sujin pointed out that the cultivation of generosity helps us to have less attachment to our possessions. If we do not cultivate generosity, how can we ever become detached from the five khandhas, our body and our mind? We cling most of all to the five khandhas, we do not want to lose them.

Not having lobha, dosa or moha at this moment is patience. If we do not develop kusala now there are more conditions for akusala, Khun Sujin said.

Phra Dhammadharo reminded me that we have to cultivate patience when we are with people and when we are without people. When we are with people we are bound to have attachment and aversion. Then there is no patience. It is better to cultivate metta and karuna instead of having attachment and aversion. When we are alone we may attached to being alone, or we may dislike being alone. In that situation we also have to be patient. If there is mindfulness of any reality which appears, it does not matter whether we are with people or without people. What difference does it make? In reality there are no people, only nama and rupa. All that matters is being mindful of them in order to see them as they are.

Are we impatient when we do not seem to make progress in wisdom? Mindfulness of nama and rupa should be cultivated with patience, in the course of many lives. If we cultivate patience in all the situations of daily life, we will also have more patience as regards the development of vipassana. We will have patience to study with mindfulness any reality which appears now. We will not be tired of studying nama and rupa over and over again. It never is enough!

The last day I spent in Sri Lanka was the day the Singhalese celebrated Vesakha: the day of the Buddha's birth, of his enlightenment and of his parinibbana.1 Many people and also children were wearing white clothes and observed eight precepts at home or in the temple.

In Sri Lanka I came to appreciate the observance of the eight precepts and on Vesakha Day we also observed eight precepts, inspired by the example of the Singhalese. One of our hostesses told me that she observed eight precepts once a month in her home, and if the 'Uposatha Day' was not convenient for her she would observe them on another day.

Observing the eight precepts is a way of cultivating patience. When one observes these precepts at home one realizes how much one clings to eating at any odd time. Aren't we impatient also with regard to food? On such a day we are reminded that we are attached to many things we take for granted in daily life, for example, lying on a soft bed, or sitting in one's easy chair. These moments usually pass unnoticed, we are not mindful of them.

The Buddha praised the observance of the eight precepts because on such a day one imitates the arahats. We read in the Gradual Sayings (Book of the Eights, Ch. V, par.1, The Observances):

Monks, the Observance day, when observed and kept with eight qualifications is very fruitful, of great advantage, very splendid, very thrilling.

Monk, how is it so observed and kept?

Herein, monks, an Ariyan disciple reflects thus: 'All their lives arahats abandon taking life and abstain therefrom; they dwell meekly and kindly, compassionately and mercifully to all beings, laying aside stick and sword. I, too, now, during this night and day, will abandon taking life and abstain therefrom. I will dwell meekly and kindly, compassionately and mercifully to all beings and lay aside both stick and sword. So, in this way, I shall follow the example of arahats and keep the Observance.'.....

The same is said about the other precepts.

When we observe eight precepts sometimes, it is an opportunity to recollect the virtues of the Buddha and of the arahats who were without clinging. Clinging is bound to arise, but if we are mindful of it when it appears we will be less inclined to take it for self.

On Vesakha Day we offered food to the monks in the Information Center and afterwards we visited a few temples. In one temple we saw tiny fragments of the Buddha's bowl which had been excavated from the ruins of Sopara Stupa, near Bombay. In another temple which we visited relics of Sariputta and Moggalana had been enshrined. In Sri Lanka there are many opportunities to recollect the virtues of the Buddha and of the arahats.

In the afternoon was a Dhamma discussion in the Information Center about visible object, seeing, hearing and the other realities which appear. Khun Sujin stressed that the experience of visible object is not different from seeing now. It seems difficult to know the characteristic of seeing and we always think that it has to be something different from seeing now. Khun Sujin said: 'Study it, this very moment. When there is hearing, there should be study of the element which hears, not of the element which sees... When there is unawareness, there is ignorance. When there is awareness, right understanding begins to develop.'

Khun Sujin said that the understanding of the right object of mindfulness is very important. For example, we should know what seeing is. So often it seems that we see people and things, but that it is not seeing. It is paying attention to shape and form, which is thinking of concepts. Thus, if we take for seeing what is not seeing, there is no right awareness of the right object. We should not be discouraged about our ignorance. When we know that there is not right awareness, we can be reminded to be aware of what appears now, be it thinking, doubt, or any other nama or rupa.

When there is right awareness, it is aware of only one object at a time; at that moment one does not confuse seeing with visible object, or seeing with paying attention to shape and form. We should not be surprised if there is no right awareness yet, because there has to be study of different characteristics with great patience. Only in that way panna can grow.

Captain Perera and Sarah saw me off at the airport. On the way we saw the illuminations and statues people had put up for the celebration of Vesakha. At the airport Sarah reminded me that when we think of the people we are attached to and of the country we like there is thinking of concepts and we tend to be upset. But if we realises that life exists in only one moment of experiencing which falls away immediately, we have more right understanding of reality. Sarah said 'Sri Lanka and all the people we are attached to, all the last five weeks, it is all in just one moment now, one thought now, and then gone.' Life exists in only one moment, the present moment.