The Unsatisfactory Nature of Existence

The Unsatisfactory Nature of Existence

Desanā to the lay devotees on the 11th of May 2013

at Sala chan (Mess Hall).

By

Ajahn Suchart Abhijato

For Free Distribution

The Unsatisfactory Nature of Existence 2


Author : Ajahn Suchart Abhijato

First Edition : 9 July 2014


“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.


Preface

This Dhamma talk by Ajahn Suchart was given on the

morning of the 11th 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.

Pāli 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 pāli 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 pāli and many Thai meditation masters

have also left behind a treasure house of their Dhamma

teachings recorded in the Thai language. For the


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.


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 Ajahn’s 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 Pāli and

Buddhist Terms,” prepared by jtb for access to insight,

the glossary in the book Paṭipadā translated by

Venerable Ācariya Paññavaḍḍho and also the book

Venerable Ācariya Mun Bhūridatta Thera translated by

Bhikkhu Dick Silaratano.

Translators


Contents

Preface

Acknowledgements

The Unsatisfactory Nature of Existence.…… 9

Glossary………………………………............. 30

Related website for further readings…….….. 34

Appendix…………………………………....…. 35


The Unsatisfactory Nature of Existence

Desanā by Tan Ajahn Suchart Abhijato on the 11th of May

2013 at the Sala chan (Mess Hall).

Today is Saturday, 11th 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

(vipassanā) meditation, and have faith in the Buddha

who taught us to 1recollect and reflect on the certainty of


impermanence with regards to our body. If we remind

ourselves of death constantly2, then we will not remain3

in negligence4 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 possessions5, 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 7wise

wholesome 6merits such as those through giving,

through nurturing our virtue, through meditation, through

listening and practising Dhamma. This, developing wise

wholesome 7merits 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 mind’s refuge. Whatever


valuable possessions, food or money, they are not

refuges for the mind. For they cannot cause 8sukha

(happiness), fulfillment and contentment within the mind,

and they cannot extinguish all kinds of 9dukkha

(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 10effort 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,


nurturing our virtues, meditation (such as sitting and

walking meditation), 11developing mindfulness,

developing samādhi, and developing wisdom. By

developing those actions, we can have Dhamma (true

understanding) and wholesome merits to oversee and

12maintain 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 13prevent 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.


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.


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 14noble activities

that will bring benefits, such as making wise merits,

nurturing our virtues, meditation, listening and practising

Dhamma.

If we do not 15reflect deeply, we may think that we will

not experience old age, sickness-pain and death. We

will then go seeking for 16fortune, 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


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 17lonesomeness, 18irritations, 19-20depressions and

be easily 21agitated. 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


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

22exaltation. 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


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.


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


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 23truthful 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


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.


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 don’t buy it. Wanting to

buy a new bag, we don’t buy it. Desiring a new pair of

sandals, we don’t 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 what’s the point of

desiring then?

This is the method that we can use to 24get 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


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. It’s 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


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 25empty, 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,


refrain from teaching, for it will only be a waste of time

and be 26annoying 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 don’t. It could

be that he cannot be helped. We have a priceless

teaching and he doesn’t 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


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 27committed 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


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.


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 28forever and no suffering-stress

(dukkha) will arise for the rest of our life. After their

enlightenment, the Buddha and his noble disciples will


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 saṁsāra, we have to suffer in

birth, old age, sickness-pain and death with no end in

sight.


If we are able to build-up a refuge for our mind, we can

29terminate 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 30continuously

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 !


Glossary

The following is a list of Pāli 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 Pāli ācariya.

Buddho: Supremely enlightened. A traditional epithet

for the Buddha, buddho is a preparatory meditation-

word (parikamma) that is repeated mentally while

reflecting on the Buddha’s 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.

Dāna: Giving, making gifts.

Demerits: Bad, unskillful ,corrupt.

Desanā : The Teachings of Dhamma; Dhamma talks.

Dhamma [Skt. dharma]: (1) Event; a phenomenon in

and of itself; (2) mental quality; (3) doctrine, teaching;


(4) nibbāna. 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 nibbāna, 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.

Pāḷi: The canon of texts (see Tipiṭaka) preserved by the

Theravāda school and, by extension, the language in

which those texts are composed.


LuangPu; LuangPor : Central Thailand word for

Venerable Father.

LuangPii : Central Thailand word for Junior Monk.

Merits : Good, virtuous, skillful.

Nibbāna: The ultimate goal of Buddhist training. Lit:

“Extinguished”.

Parikamma: Preparatory practice. Preparatory

meditation.

Samatha (Samādhi): Absorbed concentration which

has many levels and kinds.

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

a monk (bhikkhu).

Sādhu: (exclamation) "It is well"; an expression showing

appreciation or agreement.

Sīla: Morality, moral behaviour.

Sukha: Pleasure; ease; satisfaction. In meditation, a

mental quality that reaches full maturity upon the

development of the third level of jhāna.

Than, tan: (Thai). Reverend, venerable.


Theravāda: 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 Hīnayāna.

Tipiṭaka [Skt. tripiṭaka]: The Buddhist (Pāli) Canon.

Literally, "three baskets," in reference to the three

principal divisions of the Canon: the Vinaya Piṭaka

(disciplinary rules); Sutta Piṭaka (discourses); and

Abhidhamma Piṭaka (abstract philosophical treatises).

Vipassanā: 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-lakkhaṇa)

and in terms of stress, its origin, its disbanding, and the

way leading to it disbanding (see ariya-sacca).


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 Mahā Boowa

http://www.kammatthana.com/

http://www.phrasuchart.com/

http://www.accesstoinsight.org/

http://www.forestdhamma.org/


Appendix

Table of Time, Paiboon+ Pronunciations, Thai Script,

Explanations

No Time Paiboon+ /Other

Thai Script

Explainations

1 1;42 nʉk-tʉng นกถง reminiscence; act of recalling past experience ;

2 1;51 rʉʉai-rʉʉai

เรอยๆ continually

3 1;54 dtang yuu

ตง อย establishing ; remain in

4 1;55 pra maat ประมาท recklessness and complacency ;Negligence; indolence.

5 2;36 som bat สมบต assets & valuable items , possessions

6 2;56 bun (boon)

บญ good deeds; merit; virtue (merit)

7 2;57 gu-son กศล merits , moral , virtue (wisdom) ,goodness

8 3;33 suk (sukha)

สข happiness

9 3;39 tuk (dukkha)

ทกข suffering , pain , discontent ,hardship

10 4;00 pa~yaa-yaam

พยายาม make an attempt , try , make continuous effort

11 5;07 ja~rəən เจรญ civilized (refined); prosperous (flourishing) ;progressive

12 5;22 rak-saa รกษา 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 ยบยง stop ;cease ; prevent , resist


14 7;41 tu-ra~git ธรกจ business (commerce) ; work ; noble work and responsibility

15 7;59 ram-lʉk ร าลก lit : ram: traditional thai dance, lʉk: goes in deeply and profoundly ; keep reminding ; look back

16 8;06 larp-york-solar-serm

ลาภ ยส

สรรเสรญ wealth-status-recognition-fame(praise)

17 9;42 waa-wee วาเหว lonesome ; neglected

18 9;44 wood grit อกฤษฎ aggrevation ; easily agitated

19 9;45 sao-sook เศราโศก grieve (feel sorrow); moan

20 9;46 gɔɔi-ngao หงอยเหงา lonesome ; neglected

21 9;48 ram-kaan ร าคาญ annoyed; irritated (annoyed); peeved (annoyed)

22 11;45 yan-ying อยางยง 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 sʉʉ-sat ซอสตย candid (honest); hard-core (loyal); honest; loyal; true (honest); true-blue (staunch); truthful (of person)

24 18;48 gam-jat ก าจด 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)


25 20;41 waang วาง available (not occupied, free); blank (empty); empty (unoccupied); open (empty); unoccupied (vacant); vacant (free, empty); void (empty)

26 20;01 ram-kaan-jai

ร าคาญ ใจ pestering to mind ; annoying

27 24;02 tum-tee ทมเท throw all one's resources ;totally committed; whole heartedly ; all out effort

28 27;16 dta~lɔɔt-bpai

ตลอดไป eternal (everlasting); everlasting (eternal) ;forever

29 28;42 yut-dti ยต conclude (finish) ; end ; finish (end) ; stop (come to an end)

30 29;12 yaang-sa~mam-sa~məə

อยางสม า เสมอ

consistently

Documents

The Unsatisfactory Nature of Existence