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<poem> WITH ROBES AND BOWL he Bhikkhu Life - The Thirteen Austere Practices The Triple

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PREAMBLE:
The Bhikkhu Life -- The Thirteen Austere Practices

The Triple Gem or the Three Precious Ones are the highest ideals
of the Buddhadhamma. To the Lord Buddha, to the Holy Dhamma (Teaching)
and to the Noble Sangha (Order of Monks) are given veneration by all
Buddhists since they aspire to mould their lives according to the
qualities represented by these three ideals.[*]

* [See 'The Wheel' No. 76: The Threefold Refuge, by Nyanaponika Thera.]

In the English language, there are now a number of books
describing the life of the last Buddha, Gotama, also many explaining
what is meant by the ideal of Buddhahood. Likewise, we have an
ever-growing flood of literature, translations, commentaries and so
forth, to help us understand what is Dhamma. Much less information,
however is to be found on the Sangha, especially upon the bhikkhu-life
of the present day. Of course those living in the Buddhist countries
where the Sangha is established, will know more about it than will
those who follow the Buddha's Path in other lands. It is to give the
latter a picture of bhikkhu-life that this book is written, besides
keeping before the eyes of those living in Buddhists lands, the best
traditions of the Sangha.

While Buddhadhamma is a way for everyone, bhikkhu or lay-follower,
naturally the bhikkhus, since they have fully devoted themselves to
its practice, have more opportunity to penetrate to the heart of the
Teaching. To do this, they must, as indeed anyone who wishes to do so,
obtain experience in its three trainings (//ti-sikkha//): Learning
(//pariyatti//), Practice (//patipatti//) and Penetration
(//pativedha//). These lead on one from the other, thus making both of
the first two necessary. Without Learning, one's Practice (of keeping
the Precepts, Meditation) is liable to stray away from Correct
Understanding (//samma-ditthi//). Without Practice, learning is just
barren as far as the fruits of Penetration are concerned.

Commentaries written later upon the ancient Buddha-word give new
names to Learning and Practice, calling the former Book-work
(//gantha-dhura//) and the latter Insight-work (//vipassana-dhura//).
It may have been already in early times that a tendency appeared to
concentrate upon either one or the other as though they were
alternative ways rather than complementary steps. This tendency, which
has persisted into the present, seems to be an expression of human
frailty, for it is much easier to study the scriptures and become
learned,[*] while largely setting aside the practice, especially
meditation, than it is to get down and practice all that has been
learnt.

* [For the life of the `book-work' bhikkhu, see Buddhism, Ch. V.3
edited by R. Gard.]

This separation is however, far from absolute since many bhikkhus
gain a groundwork of Learning and then leave the city temples where
they have studied for a Meditation Teacher's forest dwelling, there to
take up the Practice which will lead, in due course, to Penetration of
the Dhamma.

Although one may gather something of the life of the Insight-work
bhikkhus from ancient sources, nothing seems to have been written
regarding them in the present day. Hence this short account which
attempts to outline their life as found in Thailand (the position in
other Buddhist countries is unknown to the writer).

A bhikkhu undertaking Insight-work bases his life upon the three
great foundations. These are: strict observance of the //Rules of
Training// (as contained in the Vinaya-Discipline) which he has
undertaken to keep at the time of his Acceptance (the higher ordination -- Upasampada). He is one who takes the earnest exhortation
of Lord Buddha to heart:

"Devoted to virtue should you dwell, O Bhikkhu,
devoted to the discipline of the Sangha and
restrained by that discipline! Perfect should be
your conduct and behaviour! Seeing danger in even
the slightest fault, you should train yourself in
the rules which you have accepted."

Secondly, he follows his Meditation Teacher in the application of
the //Austere Practices// (//dhutanga//), being guided by him as to
how and to what extent he should practise them. The first foundation
above ensures purification and the removal of obstacles while the
second gives rise to strong renunciation and to contentment with
little. Thus both become good, indeed necessary, bases for the third
foundation of his life, the actual Meditation Practice (//bhavana//).

Something should now be said about these Austere Practices.[*]
Lord Buddha refused to allow extreme asceticism, with which he had
experimented before his Enlightenment. However, he did recognize that
a certain degree of austerity would be useful in the training of
bhikkhus. For instance, we find that in the Four Nissaya (supports)
recited to a bhikkhu upon the occasion of his ordination, he is to:
(1) wear rag robes, (2) eat almsfood, (3) dwell at the foot of a tree,
(4) have fermented cow's urine for medicine.

* [Fully described in the `Path of Purification' (//Visuddhimagga//),
Ch. II.]

Further, we see from the lives of many bhikkhus in the time of
Lord Buddha that the Dhutangas were widely practised, for the early
Sangha was a community in which the wandering, meditative life was the
normal one. As examples we have the greatly venerated Maha-Kassapa who
was acclaimed by Lord Buddha as the foremost among those who lead
austere lives; while the first of his disciples to gain insight into
the Dhamma, Anna Kondanna, dwelt secluded throughout his life in the
depths of the forest.

With the establishment of permanent viharas, which began even in
the Lord Buddha's days, together with the necessity of preserving the
Buddha-word, memorizing and learning came to have increased
importance. Not all learned bhikkhus practised and thus Dhutangas were
left for those who wished to practise meditation.

It was also stressed that for a person whose character was
strongly rooted in hatred (//dosa//), these Austere Practices would
not be appropriate, being liable to increase self-hatred. On the other
hand, with characters rooted in greed (//lobha//), faith (//saddha//)
and mixed-rooted (so-called `balanced') characters, the dhutangas
could help greatly in the cultivation of renunciation and contentment.

The differences between a thudong bhikkhu and one who practices
severe asceticism (some yogis in Hinduism, some Christian monks, etc.)
are worth noting. The latter start with some species of view that
there is a permanent spiritual entity (//atman//, soul) enclosed in,
or even imprisoned by, the fleshly body begotten of and begetting
further the so-called `lusts of the flesh.' Holding to such a view,
the body becomes something despicable and then hateful as it seems to
thwart one's search for the spiritual. Then follows `mortification of
the flesh' to quell the evil arising from the possession of such a
body (see for instance, the case of Henry de Suso (Heinrich Seuse)
related in William James' //Varieties of Religious Experience//). Such
attempts to `control' desires are really only extreme examples of
repression effected by means of self-inflicted torture. To begin to do
this, one must hold a view which hates the body and the outcome of
such asceticism will be greatly increased body-hatred. Masochistic
tendencies, where present, will also be gratified. All this can hardly
be said to indicate a healthy psychological state and Lord Buddha has
many times criticized these ways as unskilful (//akusala//). His words
found in the Dhammapada (verse 304) show the insufficiency of
`exterior' asceticism, which must fail to accomplish salvation.

"What is the use of your matted hair, O witless
man! What use your garment of antelope's hide?
Within you is a tangle (of passions); outwardly
you clean yourself."

In Buddhist Teaching, the inter-dependence of mind-body
(//nama-rupa//) is emphasized. Moreover, it is the mind which has
charge at the helm, while materiality (//rupa//) is a passenger. As
the Dhammapada stresses in its first and second verses: "Mind precedes
all states and is their chief, they are all mind-wrought..."

A Buddhist knows that he has acquired his present body through his
own craving (//tanha//) and that it is in the //mind// that one must
look to find the source of all unskill including all types of greed
and all hatred whether for self or other. The Dhutangas are therefore
a mainly physical discipline with a psychological basis and are
invaluable as a complement to the greater part of the Dhamma which is
a psychological discipline based on materiality (i.e., the
`possession' of a human body). The thudong bhikkhu thus makes use of
these practices in so far as they help him to discipline himself in
the promotion of skilful mental states like renunciation and
contentment.

These thirteen Austere Practices allowed by Lord Buddha [*] have
been characterized as a moderate and sane ascesis; they are as
follows:

* [The //Buddhist Dictionary// notes: `These 13 Ascetic exercises are
all, without exception, mentioned in the old sutta texts but
never in one and the same place; Majjh. 5, 112; A. v, 181-190"
Niddesa has 8 of them at M. Nid 1, p.188 P.T.S. edn.]

I. Refuse-rag-wearer's Practice (//pamsukulik'anga//) -- wearing
robes made up from discarded or soiled cloth and not
accepting and wearing ready-made robes offered by
householders.

II. Triple-robe-wearer's Practice (//tecivarik'anga//) -- Having
and wearing only three robes and not having additional
allowable robes.

III. Alms-food-eater's Practice (//pindapatik'anga//) -- eating
only food collected on pindapata or the almsround while not
accepting food in the vihara or offered by invitation in a
layman's house.

IV. House-to-house-seeker's Practice (//sapadanik'anga//) -- not
omitting any house while going for alms; not choosing only to
go to rich households or those selected for some other reason
as relations, etc.

V. One-sessioner's practice (//ekasanik'anga//) -- eating one meal
a day and refusing other food offered before midday. (Those
Gone Forth may not, unless ill, partake of food from midday
until dawn the next day.)

VI. Bowl-food-eater's Practice (//pattapindik'anga//) -- eating
food from his bowl in which it is mixed together rather than
from plates and dishes.

VII. Later-food-refuser's Practice (//khalu-paccha-bhattik'anga//)
-- not taking any more food after one has shown that one is
satisfied, even though lay-people wish to offer more.

VIII. Forest-dweller's Practice (//Arannik'anga//) -- not dwelling
in a town or village but living secluded, away from all kinds
of distractions.

IX. Tree-root-dweller's Practice (//rukkhamulik'anga//) -- living
under a tree without the shelter of a roof.

X. Open-air-dweller's Practice (//abbhokasik'anga//) -- refusing a
roof and a tree-root, the practice may be undertaken
sheltered by a tent of robes.

XI. Charnel-ground-dweller's Practice (//susanik'anga//) -- living
in or nearby a charnel-field, graveyard or cremation ground.

XII. Any-bed-user's Practice (//yatha-santhatik'anga//) -- being
satisfied with any dwelling allotted as a sleeping place.

XIII. Sitter's Practice (//nesajjik'anga//) -- living in the three
postures of walking, standing and sitting and never lying
down.

It will be noticed that the dhutangas help a bhikkhu to find
contentment with the first three of his Four Requisites (//paccaya//):
Robes (No's I, II), Almsfood (III-VII) and Shelter (VIII-XIII); the
fourth of his Requisites, not covered here, is Medicine.

As regards their present practice in Thailand, III, V, VI, and VII
are most commonly found amongst thudong bhikkhus. Having and wearing
only three robes is also widely practised (II). Individual thudong
bhikkhus may gather rags, stitch them together, dye and then wear them
although made-up robes are so plentiful that this not so common (I).
The fourth practice is the normal kind of almsround in many Thai
villages where every house gives a spoonful or so of rice to every
bhikkhu. In the towns, IV is not practised, it being more usual for
bhikkhus to have a few houses where he is invited to call each day.
All thudong viharas comply with VII. The next two are practised
subject to the conditions of the weather for fierce sun or torrential
rain make them both impossible. The eleventh may be recommended by a
teacher for the practice of some of his disciples according to
character while XII is a special aspect of that contentment which all
bhikkhus must cultivate. The last Dhutanga has been mentioned below as
a communal practice in some viharas upon Uposatha-day. When a bhikkhu
practises this individually, he will usually only do so after
consulting his teacher and, lest conceit arise, he will take care that
others do not know that he practises in this way. It is likewise true
of all these practices that they are to be undertaken in seclusion and
a real thudong bhikkhu always shuns the public gaze. The //Buddhist
Dictionary// says, quoting the Puggala-pannatti: "These exercises are
however properly observed if they are taken up only for the sake of
frugality, of contentment, of purity, etc."

The Thai word `thudong', however, has a rather wider connotation
than that of these practices themselves. It is applied to anything
connected with them and thus we have: thudong-vihara, thudong-bowl,
thudong-life and so on. As the Dhutangas may be practised either
strictly, middlingly, or mildly according to the standards laid down
in the //Visuddhimagga//, so there are many variations in thudong
practice and different teachers place different emphases and therefore
different viharas have different conditions.

For 2500 years and more, this thudong life has been lived by
bhikkhus in many different lands. Not much can be found to record
their life since those who take the thudong way are not usually
writers and carry out their practice in seclusion. In Thailand, many
of the ancient records, religious and secular, were destroyed in the
conflagration of the capital Ayuthaya in 1767 CE. Still, we know that
there were before that time, many Arannika (forest-dwelling) bhikkhus.
Probably our oldest records now are the temple wall paintings from the
early reigns of the present dynasty. They illustrate thudong bhikkhus
undertaking the thirteen practices according to the three grades of
strictness.

At the present time there are a good number of viharas where this
way of life with its three foundations is taught by experienced
teachers. Most of them prefer to be well away from the commotion of
city life, the distractions and luxuries of which are far removed from
the thudong ideal.

Finally, it is interesting to record that a large stupa (or
cetiya, -- `relic-monument') with thirteen white pinnacles piercing
the blue sky, is now being completed in a large thudong vihara named
after that great Indian monarch who helped in widely disseminating the
Buddha's Teaching, the Emperor Asoka. In the topmost cetiya will be
enshrined relics of Lord Buddha whose life was this very thudong way,
while below will be placed the ashes of a famous meditation teacher
who had followed his Great Master's way with devotion, until his
recent death.

DAILY LIFE

Control of the senses, contentment, restraint
according to the Patimokkha and association with
friends who are noble, energetic and pure in life,
these are the very basis of the holy life for the
wise bhikkhu.

The bhikkhu who abides in the Dhamma, who delights
in the Dhamma, meditates on the Dhamma, and who
bears the Dhamma well in mind, does not fall away
from the sublime Dhamma --
(Dhp. 375, 364)

It is rather difficult to write about the thudong bhikkhu's daily
life as the conditions in which they live are so different. However,
there are certain features of this life which are general and these
may be taken as a basis for this outline.

The material which is presented in this and succeeding sections is
composite in origin, some of it being experience heard from others and
more again being stories told of others. Therefore we shall speak of
`the bhikkhu' or `our thudong bhikkhu' and present all these varied
sources under this anonymous label. While doing this, it should be
borne in mind that much of what will be said is quite common
experience for those following the thudong life.

Wherever the thudong bhikkhu is, whether in a cave, in the forest,
or in some other solitary place, his day begins early and with
stirred-up vigour he rises. All is quiet except for the night-sounds
of some insects and perhaps the swishings of bats -- and at such a
time, long before dawn, say two or three o'clock, conditions are
excellent for the practice of meditation. Of course, our bhikkhu,
unless he is very skilled, will have to shake off Mara, (the
personification of evil) in the guise of sloth-and-torpor
(//thina-middha//), for this aspect of the Evil One would urge him to
loll abed until daybreak. Instead he rises and after refreshing
himself, fixes his mind upon his meditation- subject which he had put
down the night before upon going to sleep. Making the triple
prostration to the Three Jewels, quietly intoning, "Namo tassa..." and
perhaps the Three Refuges, the bhikkhu, his mind rightly directed and
guarded, settles into his meditation. The extent to which he is able
to fix his mind upon his subject, to prevent the arising of the five hindrances [*] (//panca nivarana//) and make it more and more
one-pointed, will depend of course upon his own progress and ability.
The two greatest obstacles which he will encounter will be the
sloth-and-torpor already mentioned above, and distraction
(//uddhacca//); and between these two his mind is liable to vacillate
as Odysseus' boat dodging between Scylla and Charybdis. Being wrecked
upon one or the other will be a common experience for him in the
beginning. When he finds his mind to be like a fountain bubbling up
ideas, phantasies, memories, anticipations and so forth, he sits
firmly upon his seat unmoving employing mindfulness (//satipatthana//)
until the mind becomes quiet. But when sleepiness creeps into his mind
and interferes with his bodily posture, then he gets up and practises
his meditation while walking up and down. If he is settled for some
time in a cave or in the forest, he will have made his walking place
(//cankamana//) even, and neither too long nor too short. Pacing
steadily up and down, sleepiness leaves both the mind and body and
after some time, with the mind made one-pointed, he may try standing
practice. After bringing the mind to a fully quiet and one-pointed
condition in this position, he may return to fruitful practice
sitting-down.

* [See THE WHEEL, No. 26: The Five Mental Hindrances.]

His practice will be concluded when the cockerels, birds or
alarm-clock inform him that daybreak is at hand. Then, if he has them,
he will offer a candle and a few sticks of incense and, having
reverently prostrated, our bhikkhu will intone his morning puja to the
Buddha, Dhamma and Sangha. The standard formulas for this, found so
many times in the Pali Canon, gain deeper and deeper meanings which
become clear to him as his devotion (//saddha//) deepens and as his
practice makes progress. Indeed, when our bhikkhu's calm is well
established, the slowly chanted phrases do not disturb at all and they
may even be the basis for insight (//vipassana//). He may supplement
these standard chants with others selected according to individual
preference or tradition: among the latter will be the meditation chant
upon the 32 Parts of the Body, the Pali of each repulsive part being
followed by a translation into his own language, just to make their
significance quite clear. This may well be balanced by the meditation
chants of loving-kindness (//metta//), first filling himself with this
spirit to get rid of inward conflict and then spreading out his loving kindness to other beings. [*] It is also usual to chant the
Recollection-before-use of the Four Requisites of a bhikkhu (robes,
almsfood, shelter and medicines.) The reason for doing this is that
the true purposes of the Requisites then readily come to mind during
the day when he is actually using them. Finally, our bhikkhu chants a
sincere wish that the merits which have accrued through this chanting,
be made over for the good of all beings. Perhaps, being in Thailand,
he may use the beautiful, "//Ya devata santi viharavasini...//", even
more excellent when intoned in the rising and falling `//sarabhanna//'
style of chanting. This chant is now beloved in Thailand since apart
from the merit of its meaning and the euphony of style, it was
composed by the greatly respected and deeply religious king, Phra Chom
Klao, known to the West as King Mongkut (reigned C.E. 1851-1868).

* [For many of these chants see THE WHEEL No. 54: The Mirror of the Dhamma.]

Now is the time for our bhikkhu to prepare himself to obtain that
medicine which will allay but not cure the greatest disease -- hunger.
He will see that his bowl is in order, clean and tightly bound in its
sling. Then rolling his two upper robes together (uttarasanga and
sanghati), he is ready to set out. A few remaining possessions may be
secured by him in his bag and hung up in some safe place to await his
return; however, his three robes should go with him since in ancient
days cloth was not always easy to obtain and even now the double outer
`cloak' (sanghati) is expensive to make and must thus be guarded
carefully.

Many things may happen on his almsround (//pindapata//), the
subject of another booklet in this series. [*] His almsround is not
only to collect food for himself since it serves two other important
aspects in Buddhist life. On the one hand he gives lay-people a chance
to make merit (//punna//) by their acts of giving, while on the other
he trains himself in many good qualities at this time, for as he goes
his way collecting food, so he cultivates humility, loving-kindness
and compassion, mindfulness and perhaps his meditation subject.

* [See THE WHEEL No. 73: The Blessings of Pindapata.]

Having taken sufficient food to last the day and knowing at the
same time moderation in quantity, the bowl has then to be washed and
dried carefully so that it will not rust, returned to its sling and
tied to its stand, being then ready to be taken anywhere.

If the bhikkhu is temporarily resident in one place, he will then
engage in some walking up and down. This is in accordance with one of
the discourses of Lord Buddha which recommends this form of meditation
exercise to ward off sleepiness after having taken what is usually a
substantial meal. Having thus established himself once again in
mindfulness, he may take up any work which has to be done. It is
difficult to list all the possible jobs that he may do at this time
but readers should realize that he tries to be as self-sufficient as
is practicable. Even though he has but few things (see section on
"Wandering"), these have to be kept in good repair. For instance, it
is important for him to keep his robes mended. Going through jungles,
thorns catch and tear and there is always ordinary wear and tear; in
fact, the thudong bhikkhu is well aware of the household truth -- `A
stitch in time, saves nine.' A thudong bhikkhu's robes are usually
well-patched and look as though they have seen long service. Or he may
make certain things from bamboo or wood, and many a thudong bhikkhu is
very skilful at such manufacture. A bowl-stand is needed or the bamboo
shafts of his //crot// (umbrella-cum-mosquito-net) must be replaced,
or he may make quantities of toothbrush-and-picks out of bitter wood
to give to other bhikkhus. Our bhikkhu may be conversant with the
medicinal properties of the herbs, trees and climbers which grow all
about him, and compound from these, with honey, milk, red peppers and
fruits, medicines for many diseases. Then again, he may manufacture
out of tins, wire and fine white cloth, a collapsible candle-lamp
which no wind can blow out; or perhaps he is gifted in the ability to
carve and if so he may fashion small pieces of hardwood or ivory into
images of Lord Buddha. He may, if he lives in a cave, like to adorn
the mighty walls of his residence with drawings of the Buddha all
executed in simple colours from the earth round about.

If there were many thudong bhikkhus in this world, they would
truly be the bane of modern commerce which insists that man's
happiness depends on having many things and that he buys them in
particular and new brands, from others. Quite contrary to all this is
the thudong bhikkhu, whose ways are directly set against the worldly
stream where it is not a multitude of things impermanent which bring
happiness -- but contentment with little. Thus lightened of the
clutter of things he goes more swiftly towards his goal of
Enlightenment.

Or, if his pindapata has been long and his food got with
difficulty, he may feel bodily tiredness and lie down mindfully. This
is usually done by lying on the right side placing a supporting roll
of robes (or pillow if he has one) under the upper half of the body,
the head being supported in the palm of the right hand while the elbow
of that arm rests on the ground. This was the lying posture
recommended by Lord Buddha and balanced thus, it is not possible to go
to sleep while mindfulness will be maintained.

Whenever he feels that his body is light, all tiredness gone, we
should picture our bhikkhu sitting down cross-legged upon his
sitting-cloth and arousing mindfulness and all the other salutary
factors of meditation, and then striving to succeed, or perhaps
succeeding in his subject of meditation. He may sit for many hours at
a stretch especially if he is skilled, or he may vary his sitting with
more walking and even, if his back becomes tired, with lying down. The
latter posture can only be practised during the day as sleep is liable
to overcome him if he lies down during the hours of darkness. He may
also find it helpful in moments of mental stress or when he is
experiencing too much of the monkey-mind.

His meditation time will take him round to early evening when, the
heat of the day over, it is the usual time to do the sweeping. If he
lives in a meditation-vihara there may be large areas to sweep. If in
a hut in the forest, then only his hut and its surroundings. But this
work is quite unnecessary for one who is living under his crot
wherever he has pitched it and he will probably not have a broom
anyway. General mindfulness at this time is accompanied by the
`sweeping reflection': Just as this broom is sweeping away dust, so
may this meditation practice sweep away the defilements (//kilesa//).
There are some other excellencies to sweeping: for instance it is a
chance to test the strength of the calm (//samatha//) which has been
developed mostly in the sitting posture. Also it is good exercise for
the body after sitting still most of the day. Our bhikkhu does his
sweeping rhythmically and silently.

Next comes the time for bathing, perhaps in a forest pool or
river. Taking his bathing-cloth our bhikkhu goes -- not with the
worldly idea of enjoying the water but bearing in mind an aspect of
his body's repulsiveness which makes it necessary to bathe. He
reflects: having got this body through craving (//tanha//), one has
daily to wipe off the sweat which oozes out of it, and the dirt which
sticks to it, otherwise if would quickly become evil-smelling and
unbearable both to oneself and to others. This also applies to his
robes which require washing frequently while at this time he may
occasionally have to dye his robes.

Returning, still bearing his meditation-subject in mind if he is
able, there may be some allowable drink awaiting him at his abode to
refresh him further. Nains (novices) are expert at preparing these
from jungle fruits adding sugar or honey, while if hunger disturbs him
much, one of the bitter fruits allowed in the Vinaya may be taken with
salt, sugar and perhaps some chili. Before he takes these, he will
reflect carefully upon the real reason for doing so, according to the
passage repeated in his morning puja.

If we were watching him, we should soon notice the care that he
takes so that no small creatures come to destruction. Before he pours
out his drink, he inspects the glass to see whether ants or other
insects are inside. If there are, he removes them very gently to a
safe place. In lifting the glass and putting it down, he takes the
same care and even when a mosquito alights on his body, it is not
squashed but blown away for even the smallest creatures must not come
to death either through his intention or through negligence.
Harmlessness (//ahimsa//) has for him many practical applications.

The time has come now for his evening meditation and taking his
seat refreshed in body, he makes further endeavours in governing the
mind. Perhaps before he begins, Lord Buddha's oft-repeated exhortation
comes to mind: "What a master can do for his disciples, wishing them
well, out of compassion and sympathy, that I have done for you. Here,
O bhikkhus, are the roots of trees and secluded places. Practice
meditation, O bhikkhus! Be not negligent lest you regret it later!
This is my exhortation to you." And so we may imagine him sitting long
into the night, as long in fact, as he can keep off sleepiness. When
this becomes too pressing, he lights a candle and some incense and
begins his night chanting. If he knows much Pali, this may continue
for a long while softly and steadily proceeding with that euphony
peculiar to this ancient language. It is recorded in commentarial
stories that the gods came to listen to the Pali chanting of those
bhikkhus living in wild places, who had pure hearts.

At last finishing, after again making over all merits for beings'
happiness (for one should not have greed even for merit), he lies down
mindfully bearing in mind his meditation-subject and the necessity of
arising early to proceed with his practice.

THE HAND OF DEATH

Ere long, alas, will this body lie upon the earth,
unheeded and lifeless, even as a useless log.
(Dhp. 41)

Living in sylvan solitudes is not always, alas, ideal, for dukkha
must show its fangs from time to time to remind our bhikkhu, if indeed
he needs reminding, that it is in a world subject to birth and death
that he lives. Having got himself into the condition of being born, he
and all other beings will surely die.

This lesson he learned from close acquaintance for he recently
lost a good companion. He was an intelligent young man recently
ordained as a nain, one who would have been well capable of
understanding the Dhamma. He was able to live the thudong life and to
enjoy it to his profit -- a not inconsiderable combination of factors.

His life ended suddenly when he was about twenty years old, for he
fell over a forty-foot cliff and dashed his brains upon the rocks
below. Our bhikkhu was the first person to reach the nain after having
raced down a circuitous path. Little enough could he do. Telling
another nain to run into the nearest village for a stretcher, he knelt
beside his only other companion on the rocky hill where they lived.
The nain's breathing still functioned but in great, irregular gasps.
Blood, already clotted, oozed from the sundered skull and trickled
from many other cuts and bruises upon the body, arms and legs. Death
was near at hand.

Taking a rosary from his bag, the bhikkhu opened one of the nain's
hands and placed it there. It would thus act as a skilful object of
touch (//phassarammana//), if the nain's touch-consciousness still
functioned. After sprinkling him with cooling water, he began to
intone the suttas (discourses) for protection (//paritta//). This he
did so that there would be a skilful sound-object (//saddarammana//)
upon which the nain's death-consciousness (//cutti-citta//) could be
concentrated. Though he tried to chant steadily and evenly, to give
confidence to the dying nain -- if indeed he heard him, his voice was
not without trembling.

The minutes drew on and after the opening salutation of "Namo tassa....", the Karaniya Metta Sutta (on loving-kindness), the
Mahamangala Sutta (on the greatest blessings), and the Ratana Sutta
followed each other. [*] As the closing words of the last sutta:
"Sangham namassama, suvatti hotu (To the Sangha let us bow: May bliss
abound!)" -- as these words were softly chanted upon the shimmering
air, a last breath arose and gaspingly fell -- and the body was still.
His good companion had passed on according to his kamma and as the
bhikkhu earnestly vowed: May it truly be to a better state of affairs
than this! After that, if only to relieve his own mind -- and who
knows, perhaps his erstwhile friend could still hear him in his new
condition -- he intoned further the Buddha Jayamangala stanzas with
their refrain of: "By the power of this (truth) may you be endowed
with victory and blessings."

* [For these discourses, see Wheel No. 54, The Mirror of the Dhamma.]

It is widely believed in Buddhist lands that merits (//punna//)
are transferable providing that one has a compassion deep enough with
others and a wisdom grown great. For the well-faring of the dead nain,
his friend made over to him all and any merits which he might have
accumulated, including those gathered by the recitation of these
hallowed scriptures.

* * *

We take up the story again three days later when bhikkhus have
gathered for reciting the traditional chants for the dead. The father
of the dead nain has also arrived. The chanting is solemn indeed and
rolls on sonorously through the tropic night, spreading its peaceful
sound far beyond the range of the pressure lamps which light up but a
small circle in the bamboo forest. Seated upon mats covering the
ground lay-people listen reverently with joined palms (//anjali//),
while the chanting proceeds. Our bhikkhu, seated with others upon some
more mats, concentrates all his attention upon the chanting, making it
proceed not from the throat but deep down from the heart.

At its conclusion, there is some informal talk upon Dhamma
especially regarding death and kamma and then more general
conversation opens concerning what arrangements should be made. A
westerner might notice, if one had been present, that although this
ceremony roughly corresponded to a funeral service, no one was
weeping, or even looking particularly sad -- and certainly not the
father of the late nain. Whatever tears there had been over his death,
they were long since over and quickly stopped by such Buddhist
recollections as the fact that rebirth takes place according to kamma
and that nothing of this can be changed by weeping. And again, the
injunction to live in the present without attachment to the past which
is irreclaimably gone. And the reflection that rebirth may already be
accomplished and (it is always sincerely hoped) be superior in
happiness to this state; would it not be strange to be miserable
because someone else was now more happy than he was in this life?
Putting aside all self-pity which makes for most of the tears at
death, a good Buddhist concentrates upon the situation //now// and
sees what can best be accomplished in the present.

The conversation has turned to the customary presentation, in this
case by the father, of robes (//civara//) upon the death of a
relative. Sometimes ready-made robes are laid upon the coffin and
received by bhikkhus as //pamsukula// (intentionally cast-off cloth);
at other times, white cloth is similarly given to be made up into
robes. The strictest practice and one which is followed by a few
thudong bhikkhus is to take cloth which has been used as a
corpse-wrapping and make this into robes -- this is a practice from
the time of the Lord Buddha and such robes may truly be called
`rag-robes.' [*] Our bhikkhu wishes to benefit from the present
circumstances so as to obtain such a robe. The father of the dead nain
has already bought about twenty yards of white cloth for pamsukula
robes. This has then to be inserted into the coffin and then to be
extracted at the time of burning. Later, our bhikkhu will cut it up
and sew it to make traditional patchwork pattern and the robes that he
makes from this cloth will ever remind him of death, by stains and
smell for some time and for longer by the memory of how they were
obtained.

* [Pamsukulik'anga (Refuse-rag-wearer's) Practice, the 1st Dhutanga --
see Preamble.]

The next day, food being finished, our bhikkhu turns his attention
to the large coffin which rests under some trees. Candles and incense,
the Buddhist symbols respectively of Enlightenment and of the perfume
of strict morality (//sila//), are burning round about. As he
approaches the coffin, the smell grows stronger -- the peculiarly
repulsive smell of a human body's decay, which spreads its sweetly
sickening odours for many yards about. It is not without some
apprehension of what he will see upon raising the lid that he
proceeds, for he has read the descriptions of bodily decay as used for
meditation purposes but reading does not satisfy him, the bhikkhu
wishes to see for himself.

Lifting the lid, he gazes within and is immediately and deeply
impressed that these descriptions as found for instance in the
Satipatthana Sutta, [*] are but poor substitutes for beholding the
real thing. His companion in life was a handsome young man, even with
his hair shaved off: this body which lay before him was quite as
hideous as temple wall-paintings sometimes show and emphasized for him
that words are quite inadequate for portraying such sights.

* [See Wheel No. 19, The Foundations of Mindfulness.]

So, the young nain with unblemished body and pleasing face died
but three days before and now what does our bhikkhu perceive? His
companion is certainly not there! This puffed, distorted, oozing mass,
blueish in colour is not the man he knew! Nothing resembles him. Three
days have sufficed to change everything. Gaining this insight and the
perception of impurity in even living bodies -- what to speak of dead
ones -- he continues with the work he has set out to do. The body is
already covered by the stained robes of the late nain and the white
cloth is laid over this. Having completed his work, he reseals the
coffin to await the time of cremation. As the lid is replaced so the
stench grows less but the whole experience has burned itself deep into
his mind and will not lesson. Indeed, he may develop it into a
fruitful meditation when he sees with inward sight his //own// body
not only as liable to such a condition but actually experiences the
body (not then `his' body) as //being// in such a state.

Climbing back to his dwelling high above the forest, he muses:
Where such a terrible sight as this can be found so soon originating
from apparently pleasing conditions -- where such and worse can be
found, what sort of world is this? Who will waste their lives after
such a perception? Who will longer be deluded by the sugar-coating of
the world's sense-attractions after seeing thus? Will they not rather
sense the bitter pill beneath? Is this not the time to turn away from
those conditions giving rise to the bitterness? Is it not the time to
devote oneself to that Dhamma which is "lovely at its beginning,
lovely in its middle course, and lovely at its ending"? Some such
thoughts as these, our bhikkhu thinks.

For those who can do more, this is the time to join those millions
who have gone forth like our bhikkhu with robes and bowl, rejecting
all that the world values, and seeking to reject both ignorance and
craving (//avijja-tanha//), those twin conditions for bitterness, to
win in the Dispensation of the Conqueror, that Enlightenment which he
also won.

So urges the Enlightened One:

"Shed thou householder's finery,
As coral tree its leaves in fall:
And going forth in yellow clad,
Fare lonely as rhinoceros.

And rid of passion, error, hate,
The fetters having snapped in twain
Fearless when as life ebbs away
Fare lonely as rhinoceros."

THUDONG ABODES

The bhikkhu who has retired to a solitary abode
and has calmed his mind and who comprehends the
Dhamma with insight -- in him there arises a
delight that transcends all human delight.
(Dhp. 373)

Our bhikkhu will live anywhere that is conducive to his practice of meditation and to winning insight but certain types of abode are
generally more suitable for him than others.

From ancient times a favourite dwelling-place of the thudong
bhikkhu has been a cave, indeed this is really the best environment
providing that a suitable one can be found. Not all are good for
meditation and our bhikkhu upon arriving at a cave new to him would
inspect it with the following points in mind.

People are very fond of making caves into shrines -- and some of
these are very beautiful with hundreds or thousands of Buddha-figures
of different sizes ranged about the cave, sitting on blocks of stone
and stalagmite near to the floor and gazing down compassionately from
apparently inaccessible niches near the lofty roof. Such caves and
others more rustic acquire fame as places of pilgrimage in proportion
to their beauty and ease of approach. Now, if our bhikkhu were to make
his sitting place in some such cave, he would surely be disturbed by
the people visiting the shrine. Apart from the noise that they make,
some would certainly approach him, perhaps trying to engage him in
ordinary conversation, or coming to ask for charms or blessings, since
popular ideas of `holiness' are rather less exacting or more vague
than the freedom from the fetters (//samyojana//) which mark a Noble One (//ariya//) according to the Pali Canon. Therefore, if he does not
wish to instruct in Dhamma, much less to engage in worldly matters, he
will avoid all such caves.

Apart from people, bats are also fond of caves in the dark depths
of which they live in their thousands. They also make their noises,
cheeping and swishing about, but their noises are much less
objectionable than is the smell of their dung. This is very good for
growing plants but less agreeable to a meditator's nose. Usually, they
will not live near to the cave entrance, especially if the sun comes
in and so, other conditions being favourable, our bhikkhu may live
there.

Other conditions include sound and heat. In this noisy age,
rackety iron boxes of various shapes travel over land, water and
through the air and their sound is surprisingly hard to escape from.
It is understandable therefore that caves adjacent to airfields,
motorways or railways, will also be avoided.

The great advantage of a cave in a tropical country is its equable
temperature. Cool even on the hottest days of the hot season, and warm
in the coldest nights of the cold weather, it is very favourable for a
meditating bhikkhu. Caves which have wide openings to the south or
west are therefore less suitable for the hot weather. Other
inconveniences to consider are the danger of falling rocks and the
presence of carbon dioxide. Also, it sometimes happens that earth
godlings (//bhummadevata//) take up their residence in caves and not
all of them will welcome a bhikkhu staying there as this will
interfere with their pleasures. Indeed, there are stories of bhikkhus
being evicted by spirits but there is at least one instance of an
experienced bhikkhu (lately a famous meditation teacher in this
country) who sat night after night in a cave defeating all the efforts
of godlings to oust him. Our bhikkhu, if he is wise, seeks for the
protection of any gods there abiding, when he first arrives at a cave.
With gods giving their blessing to his efforts, meditation certainly
becomes easier; while, if the opposite should occur, it may be
impossible.

Finally, a consideration of great importance: its distance from
the nearest village. As most thudong bhikkhus go to collect alms every
day and as bhikkhus are not allowed to store food, so a village must
be within walking distance. How far this is depends upon the vigour
and age of our bhikkhu. Half a mile or a mile's distance is desirable
in any case being thus beyond village noises but it does happen that a
cave otherwise ideal may be too far from the village for the bhikkhu
to walk there and back. In this case the villagers will help the
bhikkhu by taking their food out half-way.

He may find that living in a cave is a little eerie at first and
should any "fear, trembling or hair-raising" take place, no doubt he
will at least remember the Metta Sutta (Lord Buddha's discourse on
loving-kindness). Also well-fitted for recitation at such a time is
the Discourse on the Flags (//Dhajagga Sutta//) where the medicines
recommended for fear are the Recollections of the Buddha, Dhamma and
Sangha. If our bhikkhu is still better read in the Pali Canon, he will
remember the Discourse on Fear and Dread (//Bhayabherava Sutta// in
//Majjhima Nikaya//) where Lord Buddha describes the way in which he
trained himself to be mindful of fear while he was yet a Bodhisatta
(Wisdom-being striving for Buddhahood).

What sort of picture do we get of our bhikkhu in his cave? If he
is staying long he will probably have built himself a bamboo or wooden
pallet above which will hang his crot. To one side somewhere, hang his
bag and candle-lamp. Near to him will be a water-flask and, if it is
dark, possibly a torch. His bowl is placed securely on a flat rock
while any robes which he is not using are folded up neatly upon his
pallet. He is sitting quietly facing the direction of his head when
laying down.[*] If one were to watch intently, it would be difficult
to detect even breath movements in his body, swathed as it is in
rather shabby patched robes of folded ochre. Above him, the roof
vaults in great arches and mysterious hollows half-lit by the dim
light. Steady and distant is the dripping of water which makes through
long ages great columns slowly joining roof and floor. Sunlight
filters through a leafy screen for a few minutes and is gone and
perhaps a bee drones in but finding little of interest soon finds its
way out. All is very still, very silent.

* [Because if he has a small Buddha-figure or Dhamma-book, it will be
placed respectfully near to his head.]

* * *

He who sits alone, sleeps alone, walks alone,
who is strenuous and subdues himself alone,
will find delight in the solitude of the
forest.[*]
(Dhp. 305)

* [This verse summarizes the 8th Dhutanga Practice (//Arannik'anga//)
-- see Preamble.]

Caves are by far the best abode but they, especially ideal ones,
are rare so that we should go on to describe something of the more
common `home' of thudong bhikkhus -- the forest.

The advantages of dwelling in the forest are several. First, there
is much of it in many Buddhist countries. Then, as it is the sort of
place where most men do not like to live (except they are secure and
comfortable in a strong house), the thudong bhikkhu is not likely to
be disturbed, not at any rate by his fellow-men. Like other thudong
abodes, it conduces to contentment with little; also, it makes very
necessary the development of metta or loving-kindness. [*]

* [See WHEEL No. 7, The Practice of Loving-kindness.]

Besides advantages, there are quite a number of possible
hindrances to practice while forest-dwelling. For instance, metta is
made rather essential by the presence of all sorts of potentially
antipathetic creatures, the most dangerous of which are snakes. This
is certainly emphasized in the Pali Canon by the presence of a special
chant, the Khanda Paritta, in which the person chanting stresses that
he has metta towards and does no harm to all creatures including four
species of snakes.

There is a little story to illustrate this. An old Buddhist nun
was living in a small hut close to the jungle. Her hut had one doorway
and she usually sat on the bamboo floor for meditation against the
opposite wall. She was quite accustomed to see the tails of large
lizards appear out of the thatch overhead where they lived.
Occasionally they fell out but being quite harmless, they would
scamper away quickly. One day, hearing such a bump on her floor, she
opened her eyes but instead of seeing a lizard, there was an angry
snake of the poisonous species coiling and uncoiling itself. Instantly
recollecting the meditation on metta, she pervaded herself and the
whole hut with this spirit. The snake which lay between her and the
door and had been threatening to strike her now quietly coiled up and
after a few minutes, slithered out of the doorway. This anecdote
illustrates quite a common occurrence for one dwelling in the jungle:
how a meditator can be brought into close proximity with the untamed
animal world. Is it necessary to stress further the value of metta in
such surroundings?

While the power of Lord Buddha's metta was so great that he could
calm the rutting wild elephant Nalagiri, there have been many thudong
bhikkhus up to modern times who have lived continuously in the forest
developing the Brahma-viharas [*] (the Divine Abidings -- in
loving-kindness, compassion, sympathetic joy and equanimity), and with
whom forest animals become friends. For the man who has love -- and no
fear because no hatred -- of other creatures, those creatures will not
fear him. In this connection there are a number of Jataka stories
which tell of the Bodhisatta's life in the forest when, living in a
hermitage, all manner of animals became his companions.

* [See WHEEL No. 6; "The Four Sublime States".]

Still, there do seem to be some creatures which do not respond so
well to metta and therefore, returning to the case of our thudong
bhikkhu, he will be wise not to spread his sitting cloth over the
entrance to an ants' nest, nor to pitch his crot near places where
stagnant water lies. Regarding the latter, he would be courting the
attentions of vast numbers of hungry mosquitoes. The crot is an
effective protection against but it can be hot inside while cooler air
blows without. So if a place can be found fairly free of mosquitoes,
at least during the day, our bhikkhu will abide more happily. As to
ants, they come in all shapes and colours and a good range of sizes
and mill about everywhere and our bhikkhu knows that it is safe to
assume that all bite, so it is well to stay away from their roads,
tunnels and doorways. A few drops of paraffin sprinkled round his
sitting-cloth will ensure that he is fairly secure against invasion.

Unless the forest is really ancient with dense shade, our bhikkhu
will experience extremes of heat and cold unknown to the cave-dweller.
In the hot season the sun blazes down from our of the cloudless sky
overhead and the small shade of his crot will be insufficient. Even
under a tree, at least in open forest, hot winds are liable to blow
and make life less pleasant. [*] The conditions in densely-shaded rain
forest rather resemble cave-dwelling but there is an increase of
biting life to reckon with as well as the rainfall.

* [The practice of the 9th Dhutanga (//Rukkha-mulik'anga//) is
therefore possible at some places and times, See Preamble.]

Forest-dwelling is only possible for the thudong bhikkhu all the
year round, if he has a small hut to supplement the protection of his
crot. [*] During the three months of the Rains Retreat (Vassa --
approximately July to September), he must in any case dwell with a
roof over his head. It is quite common for thudong bhikkhus to have a
small wood and bamboo hut built by a supporter in some favourable
place in the forest and to dwell there either alone or with a nain or
boy to assist him.

* [Thus limiting the practice of the 10th Dhutanga,
//Abbhokasik'anga// (Open-air-dweller's) Practice, to the dry
season and cool places: see Preamble.]

Forest life is very far from silent for, quite apart from the
occasional noises of the larger animals, smaller ones, especially
insects keep up an almost continuous racket. Cicadas and grasshoppery
creatures although small, manage to produce incredible volumes of
sound sometimes resembling that of railway trains! The only times when
they are silent is when presumably they are sleeping. This is during
the heat of midday and afternoon and during the middle watch of the
night. Unfortunately this quietness coincides with the times when
human beings also are most inclined to sleep.

However, forest conditions vary very much and our bhikkhu will not
find all the unfavourable conditions together, but since this world is
one level of samsara, there are bound to be one or more flies in the
ointment.

We may think of him on a moonlit night in the hot weather. A
cooling wind blows stirring the trees many of which are leafless,
while filling the air with the fragrance of some tree's blossoms. A
little bamboo hut stands raised upon wooden legs and upon its open
platform a boy sleeps. The bhikkhu paces up and down his walk which is
some thirty feet long and made under tall trees. The dark end of it is
lit by his candle-lamp hanging from a tree while the moon lights up
the rest. Light is necessary since thick, tubular millipedes have
their homes on either side of his walk and also like to wander upon
its smooth and freshly- swept surface.

Our bhikkhu finishes his walking and contemplatively returns to
his hut. Mounting the bamboo ladder to the platform, he stops before
the door to his tiny room. Over the door is fixed a polished wooden
board upon which the following words are cut and coloured:

Handa dani bhikkhave, amantayami vo:
Vayadhamma sankhara, appamadena sampadetha'ti.

"Pay attention, O bhikkhus, I exhort you:
Going to destruction are all compounded things,
With heedfulness make an effort!"

These are the last recorded words of Lord Buddha: his final
exhortation to the thudong bhikkhus of those days. [*]

* [See WHEEL No. 67-69, p. 75]

For our thudong bhikkhu now they not only have the significance of
being the last instructions, since his own practice -- and perhaps
realization -- accord well with them.

* * *

`Should one find a sagacious man who points out
faults and reproves, as if indicating a hidden treasure, let one associate with such a wise person. It is always better and never worse for
him who cultivates the acquaintance of such a one.

Let him admonish, instruct and shield one from
evil; a dear one is he to the good, detestable to
the wicked.'
(Dhp. 76-7)

The greatest teachers of the thudong tradition have very often
wandered all their lives, never settling down long in any one place
except for the annual Rains Retreat, or when extreme old age forced
them to do so. Some have never founded viharas (monastic residences),
leaving this to those of their disciples who had an aptitude for such
work.

Our bhikkhu, however, especially if he still requires guidance,
may live in a thudong vihara. This will be rather different from the
ordinary run of viharas where bhikkhus usually live two or three
together in large huts (//kuti//), or even if they live singly, their
residences will be crowded closely together being built about an open
hall (//sala//). A thudong vihara is distinguished by having the huts
set so that from one, another cannot be seen. This is not difficult as
wood, bamboo and thatch blend easily into the jungle. In each hut, one
bhikkhu lives and orders his time according to his practice and
ability.

Our bhikkhu will not often meet others resident there; once or
twice a day at most. The first time is when all gather in the hall to
prepare themselves for pindapata while the second may be in the
evening when some fruit drink is served. At this time also, the
venerable teacher of meditation may give some instruction, as he sees
fit. General instructions, for instance on matters of Vinaya (monastic discipline), will be given to the community of resident bhikkhus every
Holy Day (uposatha -- the Full and Half Moon Days) after the
recitation of the Patimokkha (the bhikkhus' Fundamental Precepts).

If our bhikkhu wishes for individual instruction in some matter,
he will approach his teacher after the evening instruction has been
given and, after saluting him with the triple prostration, he will
question him respectfully. If we were present in the hall, pillared
with roughly shaped tree trunks and lit by candles burning before the
gilded and painted shrine of Lord Buddha, we should notice the great
respect which he pays to his teacher. He sits in a respectful position
never pointing his feet towards the teacher and he always raises his
joined palms (anjali) when speaking to the teacher while, when the
latter speaks to him, he places them clasped together in his lap and
listens attentively. Our bhikkhu's teacher is for him one who has
experienced some degree of the Dhamma in his own heart and not merely
read about it out of books. Such teachers are therefore accorded great
veneration and anyone going to such a teacher, yet not making the
usual salutations, would probably be regarded as being difficult to
teach -- because of the presence of strong conceit. [*]

* [For an interesting case of this in ancient times see the "Sutra of Hui Neng (Wei Lang)" and the master's encounter there with
Bhikkhu Fa-Ta.]

In some thudong viharas, usually those inclined to less strict
observance, there is communal meditation and puja in the morning
before pindapata and again in the evening. Some teachers favour this
while others prefer their disciples to lead a more solitary life. Both
may be valuable to our bhikkhu according to his character and
progress.

Upon uposatha-nights it is also a feature in some thudong viharas,
to chant Lord Buddha's discourses all through the night, the bhikkhus
not sleeping. [*] This may be interspersed with some instructions from
the meditation master and perhaps by the individual practice of
walking. Where practice already goes deep, this chanting, slow and
rhythmic, may well be an aid to attainment in meditation.

* [This is a modification of the 13th Dhutanga (Nesajjik'anga -- the
Sitter's Practice). See also Preamble.]

Regarding this, there was once a twelve year old boy who sat down
one evening with other pious lay-people who were practising meditation
while the bhikkhus chanted. He knew nothing about how to practise, nor
had he ever sat in meditation posture before. But a very great
meditation-master lived there at that time and was leading the
bhikkhus in chanting. These factors all combining led that boy through
successive stages of mental concentration until he reached complete
meditation (//appana samadhi//). He was still sitting rapt in
stillness when the bhikkhus prepared to go collecting pindapata. The
meditation-master upon seeing him, decided not unnaturally, that the
boy would make a good disciple. After rousing him, and giving him the
precepts, the boy lived in that vihara learning the way from his
master.

One bhikkhu, well-practised in meditation, was famous for the easy
control he had over his body. Sitting down in the temple at eight
o'clock upon uposatha-nights, he would not find it necessary to change
his posture until six o'clock the next morning. He never got up from
his seat, his gaze never wandered anywhere, he just concentrated upon
chanting from the heart being completely absorbed in this.

Our bhikkhu will be encouraged by his teacher to live with him
until such times as the latter feels that he has sufficient knowledge
of the Dhamma and strong enough meditation to go off on his own, to
practise in a cave or forest. There are disciples who like to stay
with their teachers until death parts them. There are others who want
to go off quickly and practise alone. It sometime happens that the
latter experience one of the ecstatic absorptions (//jhana//) and
conclude from this, since they lack sufficient Dhamma-knowledge and
the guidance of their teacher, that they have won a noble (//ariya//)
attainment. Sometimes such bhikkhus proclaim this out of ignorance and
gain quite a following: however, their fame soon dwindles for one
cannot //pretend//, intentionally or otherwise, to be an Arahant (an
Accomplished Sage), or even to have reached one of the lower stages of
ariyan attainment.

A famous teacher once had a pupil who esteemed himself to be an
Arahant but the former knew that he was not so but that his mind was
really overcome by the perversions (//vipallasa//). Now this teacher
had another pupil who, although he could neither read nor write, had
such experience of Dhamma that many consider that he was really an
Arahant. He lived alone in a cave and seldom spoke and when he did so,
he uttered only words of Dhamma, never mere pleasantries. The famous
teacher was in the habit of sending any of his pupils who became
deluded to this great pupil, of whom he thought very highly. So he
sent his deluded disciple to him. The first and only words which the
great pupil spoke to the deluded one, were: "Sit here." The former
gave the latter no instruction, he only sat in meditation with him day
and night only rarely breaking off for the barest necessities. After
two weeks of this rigorous treatment, the deluded one at least gained
the insight that he was not after all an Arahant and then returned to
live with his teacher. In this way he was cured of this manifestation
of the perverted mind (//vipallasacitta//).

Living in a vihara, at least for some time, will enable the
thudong bhikkhu to make his meditation practice grow strongly and that
"fear, trembling and hair-raising" which he might easily experience in
other more remote surroundings, are less likely to arise there.

He has the guidance of the Good Friend (//kalyana-mitta//, as the
meditation teacher is called), and the companionship of the good, that
is of fellow-bhikkhus and nains who are likewise striving to
accomplish the goal of complete liberation of the mind. In this way he
has the best possible environment for progress in his meditation and
may stay with his teacher for many years. This is particularly true if
the pupil finds just the right teacher who can instruct him in the
right way to go. For just as pupils vary as to the proportions of
differing defilements in their characters, so teachers vary with
regard to different attainments and ability.

* * *

`Just as a storm cannot prevail against a rocky
mountain, so Mara can never overpower one who
lives devoted to the meditations on impurity (of
the body), who is controlled in senses, moderate
in eating and endowed with faith and earnest
effort.'
(Dhp. 8)

What can we say of other bhikkhu abodes? Generally the thudong
bhikkhu looks with disfavour upon living on a mountain -- unless that
is, there happens to be a village near and at approximately the same
altitude. Our bhikkhu knows that his bowlful of rice is quite heavy
enough, especially after a long walk, without having to haul it up a
mountain path. Whenever bhikkhus ceased to rely on pindapata, as for
instance in China, they were able to live upon mountain heights in
peace and solitude.

Among abodes recommended in the "Path of Purification" is the
charnel-field or bone-yard. This is said to be an excellent abode for
greed (//lobha//) characters. It appears to have been a common custom
in ancient India to take corpses to a special part of the forest and
to leave them there to go to their dissolution. Thus a thudong bhikkhu
lighting upon such a place might be able to see all the various stages
of decay of the body -- as they are described in detail in the above
work. [*] Such was, of course, an unforgettable lesson upon the fate
of his own body.

* [See Ch. VI, "Foulness as a meditation subject." This is also
Susanik'anga (Charnel-ground-dweller's) Practice, the 11th
Dhutanga. See also Preamble.]

Nowadays, in this country, bone-yards like this cannot be found,
for burning the body sooner or later has taken the place of the
natural process of its return to the component elements. Therefore it
is now almost impossible to live in this environment and the best that
can be done is to dwell near a burning ground. Usually there will not
be much of bones remaining, only piles of ashes, still there is for
many the fear of spirits (//peta//) to overcome. It is commonly
assumed that such a birth follows a human one and that the hungry ghost or spirit lurks about near its former body, sometimes with evil
intent while others are supposed to be more kindly disposed. This may
sometimes happen when peta-birth actually follows the human one
because of peta-like kamma, but popular belief assumes that this is
invariable.

However this may be, a certain amount of caution is required
before dwelling in such a place. If our bhikkhu is of imaginative
disposition, he must have his imagination well under control before
dwelling in a burning-ground. An uncontrolled imagination coupled with
loneliness, the natural noises of the night and the dimly lighted
surroundings can result in an unbalanced mind.

A good many years ago now, there was a nain recently ordained and
fifteen years of age. His meditation master sent him to dwell
overnight in the local burning-ground-cum-graveyard which was well out
of the village, in the jungle. Not knowing that it is proper to
inspect such a place in full daylight first, noting how all the rocks,
trees, tombs etc. are placed -- he arrived there only at dusk. After
laying a cloth to sit upon and hanging up his crot, he began to look
around. Finding a suitable place to walk up and down, he decided to
begin his meditations in this way. As he was turning round, at one
end, out of the corner of his eye, he saw a great black phantom
looming up, its jagged arms outstretched, the claw-like fingers ready
to seize him. In fear and trembling he continued his walking and so
great was his terror of the unknown `thing' that he did not sit or lie
down all that night but walked and stood meditating (with a glance
every so often to see that `it' had not moved). When dawn came, the
'thing' became less black and menacing, slowly resolving itself into a
stricken tree-trunk!

As custom has changed so much that the boneyard is no longer to be
found, there was in this country many years ago a senior bhikkhu who
decided to remedy this lack. This teacher dwelt in a little vihara in
a patch of woodland outside a small town and near the old capital of
Ayuthia. Very few bhikkhus stayed in this vihara for after they had
seen what they came to see, he sent them away to practice on their
own. And what did they see?

This teacher had constructed a flower garden and all round it he
had built a high wall pierced by only one door and that was padlocked.
The flowers that grew in this garden were very special ones, special
bhikkhu flowers. The flowers of laymen are of gorgeous colours,
entrancing shapes and subtle perfumes but these flowers for bhikkhus
although they had their colours, shapes and perfumes, were rather
different. Inside the garden there were constructed a number of open
troughs covered by glass frames from one end of which rose a long
pipe. When a man died in the town, the teacher would go and personally
carry away the body, slinging it over his shoulder. Taking it to his
garden he would lay it in a trough and cover it with a frame.

When a bhikkhu desiring a subject of meditation came to him, he
would be told by the teacher that he only instructed in the Cemetery Contemplations. At first the teacher would go with him into the garden
during daylight and let him select a suitable `flower' for his
meditations. Then he let the bhikkhu go in there alone, to fix the
subject in his mind. Finally, he was permitted to go in at night and
spend the hours of darkness meditating upon his `flower'. Then having
settled the meditation subject firmly in his mind, the teacher would
tell the bhikkhu to go and to meditate alone.

Before he went, he would receive instructions upon a further
aspect of the meditation which emphasized that it was not a body `out
there' which was to be seen, even in the mind. It was his own body
which had to be seen with insight as bloated, festering, or just dry
bones, according to the stage of the decay selected. Thus were
bhikkhus of that time enabled to free themselves from the deluded
identification of this body as being `myself' or as `mine' -- by the
special exertions of this teacher.

Every teacher, as we have mentioned before has his own
characteristic ways, both of instruction and of conduct. If our
bhikkhu went to a certain teacher, a disciple of a yet more famous
master, he would have to put forth energy if he wished to live with
him.

This teacher lived in a little ramshackle hut -- he would not let
lay-people build him anything else, in a small jungle vihara -- and
was about eighty-five years old. It was his practice to begin his
working day at five o'clock when he would vigorously start to sweep
the vihara grounds. Then, when it was light, he went out to collect
food. Returning, he ate a single meal of small quantity and for the
rest of the day drank only water. Besides the two normal pujas, he
made a third one in the middle of the night. To do this, he slept from
ten o'clock until midnight -- and never used a mosquito-net -- and
then got up for puja, after which he slept again for another two
hours. Arising vigorous, he would sit in meditation until the
sweeping-time. His appearance was hale and it appeared that he might
very well carry on with his way of life for another twenty years at
least!

Stories about teachers are endless and this short account could
never contain a tithe of them. So we must let these few suffice as
examples and close this section on thudong abodes.

* * *

WANDERING

`Those who exert themselves and are mindful,
delight not in any abode. They are like swans that
abandon their like, leaving home after home
behind.'
(Dhp. 91)

Today, when it is possible to go quickly everywhere by some
conveyance or other, why wander? What is the purpose of the thudong
bhikkhu who, alone or with one or two companions, prefers to go his
way on foot? There are quite a lot of reasons why wandering in this
manner is preferred. For example, the wanderer goes quietly and at
whatever speed he wishes. He is not brought into contact with others
who might disturb his contemplative way and he may stay at a place
just as long as it pleases him -- and leave it when he wishes. Also,
he is uninvolved with other people, no arrangements has he to make for
them while he gives trouble to none. In fact, his is the way of
freedom. Then again, he reflects that this way of travel was used by
his great Master in the forty-five years of his teaching in India and
has been that of countless other bhikkhus seeking Enlightenment. The
modern ways of travelling are good for getting to places quickly but
not so good for gaining Enlightenment. There is distraction enough in
the mind without churning it up still further -- some such thoughts he
thinks.

Reasons for wandering are also rather various and we are only
concerned with those motivated by the search for Enlightenment. The
real purposes are threefold: to be able to dwell in solitary places
for meditation; to visit meditation-masters who often stay far into
the country or forest; or to go on pilgrimage to some famous shrine.

While the first and second have already been touched upon, the
third needs a few more words. By pilgrimage to a shrine is meant the
desire that arises in some bhikkhu who has taken to thudong life, to
visit and make his puja at a great stupa (reliquary monument) where
are enshrined some remains of Lord Buddha or the Arahants. Or perhaps
to go to some famous temple where an exceptionally beautiful image of
the Enlightened One is enshrined. All this he does with the idea that
merit is gained from such actions and indeed, if our thudong bhikkhu,
or anyone else, goes on such pilgrimages single-mindedly and in deep
devotion, the results for his own development in the Dhamma are bound
to be fruitful.

If he wanders every day, especially if the weather is hot, the way
rough or both, his power of meditation must be very strong indeed, or
it will suffer from the impact of these external conditions. Tiredness
of the body after walking only four or five hours can be a great
obstacle in the way of peaceful practice. Therefore, either he will
walk one day and then finding a suitable place, stop there for three
or four days, or, if he wishes to reach a definite place by a certain
time, then he puts by his practice of mental calm (//samatha//) and
takes up the full time application of mindfulness (//satipatthana//)
in its various aspects. [*]

* [For these see: Wheel No. 60, //The Satipatthana Sutta and its
Applications// and, //The Heart of Buddhist Meditation//, Rider
and Co., London.]

Besides the necessity of strong samadhi, it is quite sure that he
must have a strong body able to endure blazing sun, heat, sweat, rough
ways, insects and cuts and bruises. These latter, together with
blisters, are not infrequent in thudong life and can make his way very
difficult. If he goes without sandals, rocks will cut and thorns
pierce his feet, or going with them, the feet must be very hard or
they will surely be chapped.

Strength of body is required so that he can carry comfortably his
few essentials. What does a wandering thudong bhikkhu carry? First of
all, there are his eight essentials which are a bhikkhu's only
possessions. They are: three robes (one waist-cloth, one upper robe
and one double robe, [*] a bowl (usually of thin malleable iron with a
brass cover), a waist-band to secure the waist-cloth, a needle and
thread, razor (of cut-throat pattern), and lastly, a water-strainer.
These items he //must// take with him or if he loses any of them at
any time, they should be made good as soon as possible. In the thudong
life, all these things have their relevance -- including the water-
strainer which is a very important piece of equipment.

* [Having only three robes is the Ticivarik'anga
(Triple-robe-wearer's) practice -- the 2nd Dhutanga; see
Preamble.]

Besides these, there will be certain other things which he is sure
to have: a water-flask or kettle, his crot, a sitting cloth and one
for bathing and probably a bhikkhu-bag containing a few additional
articles. Among these may be a candle-lamp, and or two medicines,
toothpick-cum-brushes, perhaps a small folding clock and a penknife.
He may also carry a copy of the Patimokkha (his Fundamental Precepts)
in Pali with a translation into his own language and some small book
on the teaching such as the Dhammapada. All these together make up a
good weight and generally he will only want to carry them before the
sun gets too high and the late afternoon or evening when it is
setting.

How then should we picture our bhikkhu as he makes his way by
footpaths and stony tracks, through deep forest or open rice-fields?
He wears two of his robes, the double-thick one being usually wrapped
and stowed inside his bowl, unless it is very cold. His bowl is
secured in its sling and tied tight to its stand, while the strap of
the sling passes over one shoulder. His sitting cloth and a few other
things may also be put inside while the bathing-cloth forms an
additional outer protection for the bowl. His bag, the //crot// in its
sling and the water-flask, hang from the other shoulder. A thudong
bhikkhu does not wear his robes long but hitches them rather high and
so passes more easily through streams and over mountains. If he is in
open country and the sun is shining, he may place any handy piece of
cloth on his head, although this is always removed in accordance with
the Vinaya's injunctions when passing by houses or through villages.
The sandals on his feet are stout ones -- they have to be to take all
the knocks that his feet would otherwise suffer. In this way he goes,
mindful of and joyful in the Dhamma.

He may go alone or with a nain or small boy following, or he may
be with one or two other bhikkhus. Probably they will not be walking
very close together but prefer to be rather well-spaced so that
mindfulness does not suffer, nor conversation tend to break up their
silence. Every so often, at least in forests, one of the bhikkhus will
spot some refreshing fruit tree and then they may turn in that
direction and after gathering the wild fruits -- providing that it is
not yet twelve o'clock -- sit eating them while taking a well-earned
rest. Certain bitter fruits, such as the emblic myrobalan, may be
taken after midday as they have medicinal properties and our bhikkhu
will be glad of these to help quench his thirst in the heat of the
afternoon.

A few thudong bhikkhus //en marche// in some ways resemble a small
detachment of soldiers. They both have uniforms, they both carry all
their needs along with them and in both cases the senior leads and the
juniors follow, but here the resemblance ends. The former wear the
robe of peace, of harmlessness towards all living beings and all their
possessions speak of a pacific way of life. No guns do they carry, but
//crots//, no grenades, but almsbowls. The wandering bhikkhu has
conquered eastern Asia by these means, without dissension, without
resort to violence, without wars but with loving-kindness and
compassion. And those mighty empires which ambitious and victorious
men have raised one after the other, by the use of force, shattering
opponents by wars innumerable -- all this might and glory has passed
away, has crumbled to defaced stones and time-smoothed coins found in
distant jungles. But the Dispensation of the Conqueror who practised
and preached a morality based upon non-violence, this empire of peace
has endured. What is the message here for the empire-makers, political
or economic, of the present day? What has this Dhamma to say to those
who think of their lives as a fight against others? Upon this matter,
the Dhammapada has the following verse:

Though he may conquer a thousand thousand men in
battle, yet, he is indeed the noblest victor who
would conquer himself.
(Dhp. 103)

Our wandering bhikkhu may decide at the end of his day whether he
will stay the night in the forest, or cave or other suitable place, or
whether, the country proving unfavourable, he will go to the nearest
village. If he elects in favour of the latter, it may well be that in
approaching the village in the evening light, some villagers will see
him. Then some pious laymen will approach him and saluting him
respectfully, relieve his shoulders of bowl and crot and invite him to
stay for the night in the village vihara, or where there is no
established residence for bhikkhus, in the `hall' (//sala//). Word
will soon get round the village that a venerable thudong bhikkhu has
arrived and people will then come to the hall bringing with them
things for his comfort -- a pillow, mat and of course, tea. In
Thailand at any rate, this means `water-tea' (literally translated),
or as westerners would say, Chinese tea. He may also be offered honey
or sugar to refresh himself and while he does this, people will sit
upon a lower level of the hall and respectfully enquire where he has
come from, whereto he will be going, how long has he been a bhikkhu
(how many Rains-Retreats?) -- and so forth. If our bhikkhu wishes, or
has the gift of teaching, the general conversation may well be turned
towards Dhamma and the lay-people will sit listening intently and
perhaps putting a question now and then upon some point which they do
not understand.

Whenever there is time during the informal gathering, or when
people have departed, our bhikkhu will have to see about patching up
his skin bag which is so liable to become punctured even though he
takes great care. Villagers will give him more medicines, often of
their own manufacture, if those he carries do not suffice. His various
wounds, usually very small matters, may nevertheless give him plenty
of room for reflection upon the nature of the body. A small pimple
soon grows into a large sore and an insignificant cut quickly pulsates
with oozing pus; and he remembers that each day he chants: "There are
in this body -- //kesa// -- hair of the head, //loma// -- hair of the
body ... and so forth, to... //taco// -- skin, //mamsam// -- flesh...
//pubbo// -- pus, //lohitam// -- blood..." . His cuts and blisters are
reminders for him that the bag of skin holds much which although
usually hidden from ordinary sight, is liable to erupt and compel
attention. The thudong bhikkhu gives attention here willingly whereas
the worldly attitude is to turn away from and try not to consider such
nasty things. Our bhikkhu, however, knows that the seeing of all these
parts of the body, traditionally thirty-two in number, as they really
are, that is, as a danger, as repulsive and as liable to decay, leads
him towards freedom from the `own- body-view' (//sakkaya-ditthi//) and
towards that state where the body is viewed quite impersonally and as
a collection of processes, acting and reacting. At best, it will be
seen, after insight into its nature has been experienced, as an
instrument of the Dhamma.

Towards such insight and mature understanding, our bhikkhu
strives, and he will, if he has still energy enough, sit in meditation
after the last villager has departed and, attaining calm, shift his
attention to these thirty-two messy parts, or some one or two of them,
endeavouring to develop insight. Perhaps he may vow before taking his
rest: "Oh, may this body be devoted to the Dhamma, may it become a
Dhamma-instrument." And his night will be spent peacefully, no dreams
will disturb him and he will awake refreshed, the body ready for
active service in the Dhamma when he takes up his meditation-subject
again in the cool of the morning.

When it is fully light, many villagers will come to the hall to
make merit which means that our bhikkhu will not have to go out for
pindapata. Every house will send a bowl of rice and some other food to
accompany it and perhaps he may get sweets and fruits as well. One
person from each house will place one or two spoons of rice into his
bowl as it stands upon the raised platform-floor. When they have
finished, the other food, together with his bowl will be reverently
given into his hands -- for a bhikkhu should not take any food which
has not actually been offered in this way. The senior layman may well
ask him for the Three Refuges and the Five Precepts, and the giving of
these being completed, our bhikkhu will intone a chant (//Yatha
varivaha pura paripurenti.....//) whereby the merits made by the laity
are formally dedicated to the happiness and comfort of the hungry ghosts (peta). Before he begins his meal, he remembers that this food
is one of the four requisites (//paccaya//) and the proper reason why
he will eat it.

His meal over and his bowl washed, he sets out again upon his way.

Generally, however, the serious wanderer will prefer wherever
conditions permit, to spend his nights in the forest where his own
quiet of mind will be better company for him than many people. Of
course, he will not get good tea, nor honey -- nor the other comforts
of the village hall but if he has practised diligently, he will have
comforts enough and far superior to those who have not sat in
meditation. He will be able to sit as long as he can in the cool of
the night, without interruption if he has chosen a site far enough
removed from the village.

So our bhikkhu stays out of sight and hearing until he appears the
next morning in the village upon his round for pindapata. Of course,
there will be no special food for him as there would be if he had
stayed in the hall. He will just get the ordinary fare. As he has
cultivated contentment, he will not care whether it is finest culinary
art or plainest village rice -- it is all the same to him. [*]

* [//Pindapatik'anga// (Almsfood-eater's) Practice, the 3rd Dhutanga;
see Preamble.]

He will find a considerable difference in the villages along his
way; some will be prosperous, while others are poor, some tidy and
others uncared for, and so on. And he will not always be welcome and
though this will be very unusual; it does happen, especially where
villagers are for some reason without bhikkhus to guide their lives.
When he chances upon such a village, if he is an ordinary bhikkhu, he
will have a good opportunity to test the strength of his patience.
While if he is a teacher, he may stop there for some time and, using
all his skill, teach the people what is wrong with the way that they
are going and what is the right way to fare through life.

Turning now to another matter, we should mention here the custom
among thudong bhikkhus of making certain vows (//addhitthana//). It
may be that the vow is made to observe a definite practice among the
thirteen ascetic modes (//dhutanga//), such as refraining from lying
down for a certain number of days, weeks or months. A wandering
bhikkhu may vow never to stay in a hall such as we have described, or
to go on some pilgrimage by foot all the way, not accepting proffered
transport -- and so forth.

Regarding this last vow, there is a story. A few years ago, a Thai
bhikkhu of about fifty years of age, made a vow to walk from Bangkok
to the holiest place for Buddhists, the `Diamond Throne' (The Buddha's
Seat of Enlightenment) at Buddha Gaya in India. So he set off with
bowl and robes and a few other things such as we have described. He
took no money upon his pilgrimage, neither did he worry about such
modern encumbrances as passports and visas. Falling in with a party of
Mon bhikkhus going to make their puja at the Shwe Dagon Pagoda in
Rangoon, he went with them and from there made his slow progress up
the length of Burma. Two rains retreats he spent upon the way and
still he had not reached India. Finally, he crossed the Indo-Burmese
border in the wild hills of Nagaland and there some Nagas, who had
probably never seen a bhikkhu before and took him for a spy, severely
beat him, taking away even his robes and bowl. Fortunately, he was
able to recover these although his few other things were gone, and so
limping, he made his way down the Assamese plain. Knowing not a word
of any Indian language and having to rely on pindapata which is not so
easily got in India, his first concern was to get someone to write on
a piece of paper in Hindi and Bengali: "I am a Buddhist bhikkhu. I
collect cooked food which is to be placed in this bowl. May you be
well and happy." This piece of paper he showed everywhere he went so
that people would understand what he required. Luckily he was a
vegetarian and not troubled regarding food. After many months of
walking, he came to Buddha Gaya. His vow was fulfilled after two and a
half years: he had wandered to good purpose.

There is wandering in this way with some profitable end in view
and there is also an aimless wandering. The thudong bhikkhu wanders
(//carati//) in order to put an end to wandering (//samsarati//). He
wanders purposefully in the Dhamma-faring so as to come to an end of
the infinitely long wandering in birth-and-death (//samsara//). He has
taken up this way of life, that of a homeless one, because he sees the
dangers which beset all who drift in the currents of //samsara//.
Birth and death, ageing and disease afflict all beings who are like so
many pieces of driftwood dashed about by the ocean waves, first this
way and then that -- but never getting anywhere and forever at the
mercy of wind and water. As driftwood, so beings do not know why they
are here and instead of trying to probe this matter, they invent all
sorts of fanciful explanations.

Our bhikkhu sees, if only to some extent and for part of the time,
that beings are overcome by the poisons of the three roots of unskill
(greed, hatred and delusion) and that these blind them and make them
the prey of all the worldly conditions which they experience. And so
they go, pulled this way and that by the results of their own actions
(//kammaphala//) leaping from birth to birth. He knows that beings do
not always spiritually evolve, but that devolution is always possible
-- into states where darkness is complete, the black night of
ignorance (avijja) where the lamp of the Dhamma is no longer
discernible.

Why wander blindly in this round of woes?, thinks our bhikkhu. Why
wander on and on to such states as will be difficult to escape from
(as for instance, animal-birth)? Perhaps he calls to mind a picture
painted by a master of old [*] which shows a long, long track a
winding from the distance into the foreground and from thence out of
our ken. This track so tortuous, passes through an unbeautiful
landscape of shattered, spiky rocks, smitten, storm-struck trees,
fire-blackened grass and earth and here and there lying about, are
bones -- a skull bone here, a leg bone there. Along this dreadful
track there comes a man, his clothes all in tatters, a wide-brimmed
pilgrim's hat upon his head and a staff held skew-wise in one hand.
His face bears all the marks of foolishness, from his eyes which are
wandering and not fixed upon his way before him, to his mouth set in
the most imbecile smile imaginable. He has wandered all down that long
way, grinning foolishly at the bones which would warn him if only he
would heed them. He has wandered long, infinitely long and he will
wander longer -- uncomprehending. He sees no other way to go but the
dreary track in front of him.

* [The reverse panels of a diptych by Hieronymus Bosch.]

Our bhikkhu (and all those who earnestly take to this Dhamma) is
one who is determined no longer to wander aimlessly but to be one who
marches along the high road to freedom, that glorious bliss-bestowing
Way, the Noble Eightfold Path.

COMPANIONSHIP AND THE SOLITARY LIFE

If one find friend with whom to fare
Rapt in the well-abiding, apt,
Surmounting dangers one and all,
With joy fare with him mindfully.
Finding none apt with whom to fare,
None in the well-abiding rapt,
As rajah quits the conquered realm,
Fare lonely as rhinoceros.

A good deal has already been written upon companionship while
leading the holy life and this need not be repeated. The point that is
really important is whether one makes progress best in the
Dhamma-company of others, or whether one's mentality and progress are
sufficiently strong and mature to "fare lonely as rhinoceros."

One who has the company of others has many chances to learn from
them. Not only from his teacher but from other bhikkhus, and not only
from them, from nains, in fact, from everyone with whom he has
contact. Every person is one's teacher, if only there is the facility
and humility to learn from them and in all situations. From the wise,
our thudong bhikkhu upon his Dhamma-pilgrimage, learns wisdom. But
also from those lacking in good qualities, he learns how not to
behave, he learns through their mistakes and reflects upon himself;
`Now, is this unskilful way of speech or bodily action to be found in
me, or not?'

He also learns more humility from this mindfulness of others'
action, for while perceiving some fault of others, he does not make
this an opportunity for the arising of pride. When noting greed in
someone else, besides the above reflection upon his own behaviour,
perhaps he can add the thought: `But he has (for instance) a very
strong devotion.' In other words, he learns through his contact with
fellow Dhamma-farers, to see their good qualities also and to strive
to bring those excellencies to perfection in his own personality.

Through the effort that he makes, we should note certain qualities
which, being present to the extent that his training has been
successful, mark him out as one who has indeed taken the following to
heart:

Good is restraint in eye, good is restraint in
ear, good is restraint in nose, good is restraint
in tongue.

Good is restraint in action, good is restraint in
speech, good is restraint in thought, restraint
everywhere is good. The bhikkhu restrained in
every way is freed from all suffering.
(Dhp. 360-361)

We should notice that all his actions were marked by this
moderation. If we saw him in company, he would be one who laughed but
little for he will have to some extent, perceived the truth in the
following:

When the world is ever ablaze, why this laughter,
why this jubilation?
(Dhp. 146)

But we should not from this gain the impression of a gloomy
saintliness or that his face would be forbiddingly harsh, for our
bhikkhu has made loving-kindness and compassion (//metta-karuna//)
grow and will upon occasion smile gently. Likewise, his speech is
marked by a softness of expression and lack of rough words. He would
be inclined to speak to others upon the Dhamma and be little attracted
to other subjects except where they touched upon what for him, is
all-important: the Way to Enlightenment.

Besides contact with teachers and other bhikkhus he may have a
nain as his companion or perhaps a boy who wishes to train for
ordination later. If a suitable boy can be found and is given the
going-forth to become nain then he will be of great help to the
thudong bhikkhu. `Suitable,' here means that he feels a genuine urge
to live not only the holy life but also to live it in the sort of
places where thudong bhikkhus live. he must also be devoted to the
bhikkhu with whom he lives, looking upon him as his teacher.
Suitability includes as well the ability of the nain or boy to
practise meditation, for living in the wilds with few or no books and
out of range of the sense-distractions of the towns, such boys must be
able to employ themselves through at least part of the day without
disturbing the bhikkhus. There are, in Buddhist countries
particularly, numbers of boys who, one supposes, have practised
meditation in past lives and who take to it in this one as ducklings
to water.

The nain or boy helps in so many ways that it would not be
possible to list them all. He is ever-solicitous for the well-being of
bhikkhus and never loses an opportunity for doing them some service.
In particular this applies to the teacher of the nain and to any other
bhikkhus whom he particularly respects -- for their wisdom, patience,
gentleness, learning, energetic striving or whichever other fine
qualities are manifest in them. In the training of the nain,
helpfulness towards others and humility to learn from them are prime
qualities.

Whenever our thudong bhikkhu finds the occasion proper to instruct
or correct, he will find if he has a really good nain that he will
listen with ears open wide to the former, while accepting the
correction humbly and with a good heart. It does happen even with the
best of nains that he will make some mistake, particularly regarding
carelessness. Then the bhikkhu will quietly admonish the nain and
perhaps prescribe some punishment-work (//danda-kamma//) for him to do
-- and the nain gently smiling accepts his work, which is often
sweeping and sets about it with a right good will.

Such a novice, keen for the training, is positively avid for
Dhamma and listens particularly to stories, with great attention. As
there is no lack in Buddhist literature of stories to illustrate
points of training, nains soon come to have a fund of such material
both of the Buddha-time and from later Buddhist history. Thus begins
the Dhamma-education of what will probably be a good thudong bhikkhu.

What then of one who chooses to live alone? Two points stand out:
Positively his character must be deep and resourceful enough to
surmount all the obstacles he may encounter, while on the negative
side, his defilements (//kilesa//) must be sufficiently held in check
by his culture of mindfulness (//sati//) and meditation (//samadhi//).

It is no good living in the wilds boorishly unrestrained as in the
case of venerable Gulissani. [*] On the contrary, our bhikkhu knows
that the greatest restraint is needed as there is no longer any
companion to upbraid or advise him whenever this is necessary. He has
then to be his own instructor and this is plainly impossible unless
such excellent qualities as mindfulness, shame (//hiri//) and fear of
blame (//ottappa//) are well-developed.

* [See Gulissani Sutta, Majjhima Nikaya, No. 69.]

Our bhikkhu who wishes to taste solitude must also be sure that he
does so for the right reasons. There are those people who like to live
by themselves simply because they cannot bear their fellow-men. Their
solitary life is thus based upon the root of hatred (//dosa//). Far
different must be the thudong bhikkhu's reason for desiring
loneliness. He wishes to course deep in the Dhamma and have no drags,
no ties whatever, which might prevent his increasing perception of its
truth. His whole life revolves around the Dhamma and he has, or wishes
to develop the central thought of Dhamma, that is, of the Three
Signata of Existence (//tilakkhana// -- impermanence, suffering and
non-self). [*]

* [See Wheel No. 20, The Three Signata.]

To do this his emotional nature must be mature and this, in
Buddhist practice, means the development of the Divine Abidings
(//brahma-vihara//), each one of which replaces a certain aspect of
emotional instability. Thus hatred is replaced by loving-kindness;
indifference to others' sufferings is remedied by compassion; envy by
sympathetic joy with other's happiness; while involvement with and
attachment to others is, in maturity, replaced by equanimity. Even if
our bhikkhu cannot yet reach to the heights of equanimity, at least
his gentleness and compassion must have grown to some degree. He has
almost placed himself outside the world of men, and he is sure
therefore to have greater contact with animals than do most men and he
may, especially if in him purification is will advanced, have visions
of the gods (//devata//). Many are the stories of old told about both
sorts of contact. From the context of stories in which the gods appear
to bhikkhus it is apparent that they do so because the latter's
spiritual development has approached or surpassed that of those gods.
It is these Divine Abidings which make possible this meeting of
worlds.

Stories of extraordinary affection between thudong bhikkhus and
animals are also frequent. In this country at the end of the Ayuthia
period (ended CE. 1767), there were numbers of forest-dwelling
bhikkhus who, like the sages of old, would dwell hermit-like
surrounded by animals and birds. Deer in particular, came to love the
companionship of these hermits who could only attract animals thus
because of the loving-kindness which they had made grow in their
hearts and the consequent absence of hatred and fear.

Two other qualities are necessary for the solitary dweller:
patience and energy. He will hardly be a thudong bhikkhu at all if he
has not the former. Living-conditions for him are many and not all of
them are perfect all the time. Although he has backed out of the rough
waters of attachments to persons, places and things, he still lives in
this world imperfect and must patiently cope with whatever trials he
encounters. With patience he trains his mind so difficult to bring
under control and with patience he notes the gradual relaxation of the
defilements (kilesa). He comes to know that his Dispensation
(//sasana//) is as Lord Buddha instructed:

"Just as the great ocean deepens not suddenly but
shelves out gradually, so this Teaching is gradual
and understanding of it gradually deepens."

He has patience in seeing that his efforts are gradually rewarded.
`Efforts' means energy, rather necessary for many aspects of strenuous
thudong life, as our bhikkhu knows. If he did not make any effort in
his chosen way of life, then a speedy decline would follow, in which
the defilements, for the weakening and ultimate breaking of which he
was leading this life, would re-assert themselves and once more close
their stranglehold upon him.

The thudong bhikkhu makes efforts too, to maintain his observance
of the Vinaya and in particular of the Fundamental Precepts
(//Patimokkha//) pure and unbroken. Even more diligent must be the
observance of the solitary bhikkhu who can ill afford to let slide any
of the precepts. If he does so, he will find that his meditation is
disturbed by thoughts of the broken precepts and to mend matters he
must go and obtain purification of his fault through confession of it
to another bhikkhu.

He has to stir up energy to maintain and develop further his
meditative practice. Without effort, instead of going from strength to
strength in meditative calm and insight (//samatha-vipassana//), he
would be liable to slip backwards practising less and less every day.

With patience to hold in check agitation and energy to ensure that
slothfulness does not lay on its benumbing touch, our solitary thudong
bhikkhu has a good chance of making balanced progress along the way.

Pali Scriptures mention another kind of solitariness and after his
practice of bodily seclusion (//kaya-viveka//) together with the
mental withdrawal experienced in deep meditation (//citta-viveka//),
he may come to possess this lasting solitude. The man with craving
(//tanha//) present is said to be accompanied by a second one
(//dutiya//), whereas one in whom craving is absent, having been
totally eradicated through insight (//vipassana//), is an Arahant who
abides in the ultimate solitude from all substrates producing
continued existence (//upadhi-viveka//).

Our thudong bhikkhu strives to use his solitude in forest or cave,
in order to be rid of his companion in all samsaric wandering --
craving, and being without this second one to know the true solitude
of Dhamma-truth. When he has achieved this, then indeed he may abide
anywhere, and whether forest or city it will make no difference to
him.

This was the pattern in Lord Buddha's life, first the long
meditative seclusion followed by his carrying of the torch of
Enlightenment for all to see. sometimes, in those long years of
teaching the Enlightened One would betake himself to the forests for a
time. Then he would return to the viharas quite near to the important
towns of those days or wander among the villages meeting kings and
`outcastes', priests and princes and discoursing to all without
exception, for the potential of Enlightenment lay within all men,
having no regard whether he was estranged from society and labelled an
`outcaste' or esteemed by people as a priest (//brahmin//) of `pure'
lineage.

Thus, in following the thudong life our bhikkhu is making his
efforts, however small, to follow in the Way his Master trod. To him,
the life of the Enlightened One is not something remote, for it is
illuminated to some extent by his own experience and is always a great
source of precious inspiration and guidance. It shows him what can be
achieved and gives him the courage to face all dangers and go forth to
make the attempt for this highest achievement. As Lord Buddha assures
all people:

"Those who are always meditative and ever
steadfastly persevering, the wise ones, realize
Nibbana, the bond-free, the highest."
(Dhp. 23)

POSTSCRIPT

As much as can easily be written of the thudong bhikkhu's life is
contained in these sketches. Just as the flavour of soup is not to be
told even in one thousand pages, so the real flavour of this Ancient
Way cannot be conveyed by words. Soup is to be tasted: the thudong
life is to be lived. If it sounds hard, one must remember that its
rewards are great, and in the field of Dhamma-endeavour, nothing is
gained without effort. The world wants everything quick-and-easy but
the fruits of the holy life are thus only for those who have already
put forth their energy, already striven hard for the goal. Truly Lord Buddha promises in the Discourse on Mindfulness (//Satipatthana Sutta//) that the noble attainment of the Arahant may be experienced
within seven days. There is also the phrase found: "Instructed in the
morning, he attains in the evening." Such promise and statements
depend upon individual capacities and whether the practice of
mindfulness is strong and complete enough and moreover, they only
apply providing that there is the ability to renounce this world
completely. Nibbana, the supreme goal, is not to be got at while
anything, even the most subtle dhamma, is still clung to. Behold, says
the Exalted One:

"Come behold this world,
Like unto a royal chariot,
Wherein fools flounder,
But where the wise find no attraction."
(Dhp. 171)

The thudong bhikkhu makes efforts to be among the wise who have
cast aside all embroilments with things, people and the three periods of time. He has few things among which he can flounder and he tries
vigorously to cut off all that might tie him to people. He strives
also to win for his own, his Master's realization regarding the three
times:

"The past is like a dream,
The present as clouds appears,
Mirage-like is the future."

All bonds, however arising, he tries to shatter. He is inspired by
the Enlightened One's exhortations that a mortal disease (ignorance,
//avijja//) requires a drastic remedy. he has gone forth from home and
family, from all the dear decorations of life, to don the ancient
yellow robe of patches, to have little and want less, to pursue the
sublime Way shown by the Buddha with every energy he possesses. While
unenlightened he wants only one `thing' -- Enlightenment.

When he wishes to take the step of Going-forth (//pabbajja//, to
become a nain), he thrice utters these words: "Give leave, Venerable
Sir, and having given me these robes, out of compassion let me go
forth for the extinction of suffering and the realization of Nibbana."

If he is serious in his quest he tries even amid life's diffusion,
not to forget these words, not to forget the reason why he is wearing
the three robes. They are a great reminder that Enlightenment is his
aim and that the well-being of others is best upheld by penetration of
Enlightenment by oneself. This thudong way although it seems to be
devoted only to the good of the bhikkhu undertaking it, actually
stands at the beginning of his progress along the way.

Lord Buddha emphasized: "Who, stuck in the mud, can pull out
another stuck in the mud?" Later, when some mastery is gained in the
Dhamma, then is the time to aid others and only then can one actually
help them effectively.

It is this straight-forward attitude to the Dhamma among members
of the Sangha and devoted lay-people which has been responsible for
the spread of the Dhamma in Eastern Asia, from Sri Lanka to Siberia,
from Afghanistan to Japan. And to spread the Dhamma outwardly, it must
first be spread inwardly, in one's own heart. The Sangha unencumbered
by worldly lumber, has just this work. It is the Sangha in fact which
has everywhere in the past been the backbone of the Buddhist religion.
It is the mainstay of knowledge of the Dhamma and it is the spearhead
of applying that Dhamma to the living of the holy life. Efforts made
to spread Buddhism in the present must therefore take account of these
two factors: the necessity of having those who have experienced Dhamma
for themselves as guides, as meditation masters: also the importance
of the Third Jewel, the Sangha, which must be made to grow strongly
since it provides the opportunity for devoted effort to win the Dhamma
and the subsequent teaching of others which may follow.

Such effort is made particularly by the thudong bhikkhu as we have
tried to show. This is not to say that others having practices
different from those outlined here, do not make efforts toward
Enlightenment. Of course they do, but here we have only been concerned
with this particular aspect of bhikkhu life. Still, from the high
esteem in which the genuine thudong bhikkhu has always been held in
Buddhist lands and the fact that his life most nearly approaches that
of the original Sangha it would not seem a mistake to regard the
thudong way as being first among other modes of bhikkhu life.

Among the bhikkhus, it is those who have realized for themselves
the truth of the Dhamma and who are therefore qualified to teach
others, it is they who are the elect. Of course, they do no write
books and are often difficult to find but certainly they are the
heartwood. Where they are to be found, in whatever Buddhist land or
anywhere else, there the Buddhadhamma truly lives, for the light of
that Dhamma burns brightly in their hearts. Wherever they are there
Dhamma not only lives, it can also grow. For the Dhamma does not grow
by the numbers of its adherents according to governments' statistics,
nor by the number of its temples, not yet even by the quantities of
yellow robes worn: no, it grows heartwise from teacher to pupil,
through the former's instructions and the latter's application.

The thudong life is one way to this growth. The Dhamma is not
secret for it is open to all who have ears to hear, and the Sangha
exists for all those who would devote their lives to Dhamma. The Way
is there, the Way is always there -- but who will tread it?

* * *

"//Grounded on practice (patipatti), sire, is the
Dispensation of the Teacher, in practice is its
essence. It will last so long as practice does not
disappear.//"

//Venerable Nagasena's reply to King Menander
(Milinda) in "Milinda's Questions
(Milinda-panha)" p. 1986, translated by I.B.
Horner.//

<poem>

Source

[1]

Difference between revisions of "With robes and bowl preamble: The Bhikkhu Life - The Thirteen Austere Practices The Triple"

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@@ Line 3: / Line 3: @@
 <poem>
-WITH ROBES AND BOWL he Bhikkhu Life - The Thirteen Austere Practices The Triple
+WITH ROBES AND BOWL he [[Bhikkhu]] [[Life]] - The Thirteen [[Austere]] Practices The Triple
                            ~~~~~~~~~~~~~~~~~~~
                                 PREAMBLE:
-            The Bhikkhu Life -- The Thirteen Austere Practices
+            The [[Bhikkhu]] [[Life]] -- The Thirteen [[Austere]] Practices
-       The Triple Gem or the Three Precious Ones are the highest ideals
+       The [[Triple Gem]] or the [[Three Precious Ones]] are the [[highest]] ideals
-   of the Buddhadhamma. To the Lord Buddha, to the Holy Dhamma (Teaching)
+   of the Buddhadhamma. To the [[Lord Buddha]], to the {{Wiki|Holy}} [[Dhamma]] ([[Teaching]])
-   and to the Noble Sangha (Order of Monks) are given veneration by all
+   and to the [[Noble Sangha]] ([[Order of Monks]]) are given veneration by all
-   Buddhists since they aspire to mould their lives according to the
+   [[Buddhists]] since they aspire to mould their [[lives]] according to the
    qualities represented by these three ideals.[*]
-   * [See 'The Wheel' No. 76:  The Threefold Refuge, by Nyanaponika
+   * [See 'The [[Wheel]]' No. 76:  The [[Threefold Refuge]], by [[Nyanaponika Thera]].]
-       Thera.]
-       In the English language, there are now a number of books
+       In the English [[language]], there are now a number of [[books]]
-   describing the life of the last Buddha, Gotama, also many explaining
+   describing the [[life]] of the last [[Buddha]], [[Gotama]], also many explaining
-   what is meant by the ideal of Buddhahood. Likewise, we have an
+   what is meant by the {{Wiki|ideal}} of [[Buddhahood]]. Likewise, we have an
-   ever-growing flood of literature, translations, commentaries and so
+   ever-growing flood of {{Wiki|literature}}, translations, commentaries and so
-   forth, to help us understand what is Dhamma. Much less information,
+   forth, to help us understand what is [[Dhamma]]. Much less [[information]],
-   however is to be found on the Sangha, especially upon the bhikkhu-life
+   however is to be found on the [[Sangha]], especially upon the bhikkhu-life
-   of the present day. Of course those living in the Buddhist countries
+   of the {{Wiki|present}} day. Of course those living in the [[Buddhist]] countries
-   where the Sangha is established, will know more about it than will
+   where the [[Sangha]] is established, will know more about it than will
-   those who follow the Buddha's Path in other lands. It is to give the
+   those who follow the [[Buddha's]] [[Path]] in other lands. It is to give the
-   latter a picture of bhikkhu-life that this book is written, besides
+   [[latter]] a picture of bhikkhu-life that this [[book]] is written, besides
-   keeping before the eyes of those living in Buddhists lands, the best
+   keeping before the [[eyes]] of those living in [[Buddhists]] lands, the best
-   traditions of the Sangha.
+   [[traditions]] of the [[Sangha]].
-       While Buddhadhamma is a way for everyone, bhikkhu or lay-follower,
+       While Buddhadhamma is a way for everyone, [[bhikkhu]] or lay-follower,
-   naturally the bhikkhus, since they have fully devoted themselves to
+   naturally the [[bhikkhus]], since they have fully devoted themselves to
-   its practice, have more opportunity to penetrate to the heart of the
+   its practice, have more opportunity to penetrate to the [[heart]] of the
-   Teaching. To do this, they must, as indeed anyone who wishes to do so,
+   [[Teaching]]. To do this, they must, as indeed anyone who wishes to do so,
-   obtain experience in its three trainings (//ti-sikkha//): Learning
+   obtain [[experience]] in its [[three trainings]] (//ti-sikkha//): {{Wiki|Learning}}
-   (//pariyatti//), Practice (//patipatti//) and Penetration
+   (//[[pariyatti]]//), Practice (//[[patipatti]]//) and [[Penetration]]
-   (//pativedha//). These lead on one from the other, thus making both of
+   (//[[pativedha]]//). These lead on one from the other, thus making both of
-   the first two necessary. Without Learning, one's Practice (of keeping
+   the first two necessary. Without {{Wiki|Learning}}, one's Practice (of keeping
-   the Precepts, Meditation) is liable to stray away from Correct
+   the [[Precepts]], [[Meditation]]) is liable to stray away from Correct
-   Understanding (//samma-ditthi//). Without Practice, learning is just
+   [[Understanding]] (//[[samma-ditthi]]//). Without Practice, {{Wiki|learning}} is just
-   barren as far as the fruits of Penetration are concerned.
+   barren as far as the {{Wiki|fruits}} of [[Penetration]] are concerned.
-       Commentaries written later upon the ancient Buddha-word give new
+       Commentaries written later upon the [[ancient]] [[Buddha-word]] give new
-   names to Learning and Practice, calling the former Book-work
+   names to {{Wiki|Learning}} and Practice, calling the former Book-work
-   (//gantha-dhura//) and the latter Insight-work (//vipassana-dhura//).
+   (//[[gantha-dhura]]//) and the [[latter]] Insight-work (//[[vipassana-dhura]]//).
    It may have been already in early times that a tendency appeared to
-   concentrate upon either one or the other as though they were
+   [[concentrate]] upon either one or the other as though they were
    alternative ways rather than complementary steps. This tendency, which
-   has persisted into the present, seems to be an expression of human
+   has persisted into the {{Wiki|present}}, seems to be an expression of [[human]]
-   frailty, for it is much easier to study the scriptures and become
+   frailty, for it is much easier to study the [[scriptures]] and become
    learned,[*] while largely setting aside the practice, especially
-   meditation, than it is to get down and practice all that has been
+   [[meditation]], than it is to get down and practice all that has been
    learnt.
-   * [For the life of the `book-work' bhikkhu, see Buddhism, Ch. V.3
+   * [For the [[life]] of the `book-work' [[bhikkhu]], see [[Buddhism]], Ch. V.3
         edited by R. Gard.]
-       This separation is however, far from absolute since many bhikkhus
+       This separation is however, far from [[absolute]] since many [[bhikkhus]]
-   gain a groundwork of Learning and then leave the city temples where
+   gain a groundwork of {{Wiki|Learning}} and then leave the city [[temples]] where
-   they have studied for a Meditation Teacher's forest dwelling, there to
+   they have studied for a [[Meditation]] [[Teacher's]] {{Wiki|forest}} dwelling, there to
-   take up the Practice which will lead, in due course, to Penetration of
+   take up the Practice which will lead, in due course, to [[Penetration]] of
-   the Dhamma.
+   the [[Dhamma]].
-       Although one may gather something of the life of the Insight-work
+       Although one may [[gather]] something of the [[life]] of the Insight-work
-   bhikkhus from ancient sources, nothing seems to have been written
+   [[bhikkhus]] from [[ancient]] sources, nothing seems to have been written
-   regarding them in the present day. Hence this short account which
+   regarding them in the {{Wiki|present}} day. Hence this short account which
-   attempts to outline their life as found in Thailand (the position in
+   attempts to outline their [[life]] as found in [[Thailand]] (the position in
-   other Buddhist countries is unknown to the writer).
+   other [[Buddhist]] countries is unknown to the writer).
-       A bhikkhu undertaking Insight-work bases his life upon the three
+       A [[bhikkhu]] {{Wiki|undertaking}} Insight-work bases his [[life]] upon the three
-   great foundations. These are: strict observance of the //Rules of
+   great foundations. These are: strict [[observance]] of the //Rules of
    Training// (as contained in the Vinaya-Discipline) which he has
-   undertaken to keep at the time of his Acceptance (the higher
+   undertaken to keep at the time of his [[Acceptance]] (the [[higher ordination]] -- [[Upasampada]]). He is one who takes the earnest exhortation
-  ordination -- Upasampada). He is one who takes the earnest exhortation
+   of [[Lord Buddha]] to [[heart]]:
-   of Lord Buddha to heart:
-             "Devoted to virtue should you dwell, O Bhikkhu,
+             "Devoted to [[virtue]] should you dwell, O [[Bhikkhu]],
-             devoted to the discipline of the Sangha and
+             devoted to the [[discipline]] of the [[Sangha]] and
-             restrained by that discipline! Perfect should be
+             restrained by that [[discipline]]! Perfect should be
-             your conduct and behaviour! Seeing danger in even
+             your conduct and {{Wiki|behaviour}}! [[Seeing]] [[danger]] in even
              the slightest fault, you should train yourself in
-             the rules which you have accepted."
+             the {{Wiki|rules}} which you have accepted."
-       Secondly, he follows his Meditation Teacher in the application of
+       Secondly, he follows his [[Meditation]] [[Teacher]] in the [[application]] of
-   the //Austere Practices// (//dhutanga//), being guided by him as to
+   the //[[Austere]] Practices// (//[[dhutanga]]//), being guided by him as to
    how and to what extent he should practise them. The first foundation
-   above ensures purification and the removal of obstacles while the
+   above ensures [[purification]] and the removal of [[obstacles]] while the
-   second gives rise to strong renunciation and to contentment with
+   second gives rise to strong [[renunciation]] and to [[contentment]] with
    little. Thus both become good, indeed necessary, bases for the third
-   foundation of his life, the actual Meditation Practice (//bhavana//).
+   foundation of his [[life]], the actual [[Meditation]] Practice (//[[bhavana]]//).
-       Something should now be said about these Austere Practices.[*]
+       Something should now be said about these [[Austere]] Practices.[*]
-   Lord Buddha refused to allow extreme asceticism, with which he had
+   [[Lord Buddha]] refused to allow extreme [[asceticism]], with which he had
-   experimented before his Enlightenment. However, he did recognize that
+   experimented before his [[Enlightenment]]. However, he did [[recognize]] that
-   a certain degree of austerity would be useful in the training of
+   a certain [[degree]] of austerity would be useful in the {{Wiki|training}} of
-   bhikkhus. For instance, we find that in the Four Nissaya (supports)
+   [[bhikkhus]]. For instance, we find that in the Four [[Nissaya]] (supports)
-   recited to a bhikkhu upon the occasion of his ordination, he is to:
+   recited to a [[bhikkhu]] upon the occasion of his [[ordination]], he is to:
-   (1) wear rag robes, (2) eat almsfood, (3) dwell at the foot of a tree,
+   (1) wear rag [[robes]], (2) eat [[almsfood]], (3) dwell at the foot of a [[tree]],
-   (4) have fermented cow's urine for medicine.
+   (4) have fermented cow's {{Wiki|urine}} for [[medicine]].
-   * [Fully described in the `Path of Purification' (//Visuddhimagga//),
+   * [Fully described in the `[[Path of Purification]]' (//[[Visuddhimagga]]//),
         Ch. II.]
-       Further, we see from the lives of many bhikkhus in the time of
+       Further, we see from the [[lives]] of many [[bhikkhus]] in the time of
-   Lord Buddha that the Dhutangas were widely practised, for the early
+   [[Lord Buddha]] that the Dhutangas were widely practised, for the early
-   Sangha was a community in which the wandering, meditative life was the
+   [[Sangha]] was a {{Wiki|community}} in which the wandering, [[meditative]] [[life]] was the
-   normal one. As examples we have the greatly venerated Maha-Kassapa who
+   normal one. As examples we have the greatly venerated [[Maha-Kassapa]] who
-   was acclaimed by Lord Buddha as the foremost among those who lead
+   was acclaimed by [[Lord Buddha]] as the foremost among those who lead
-   austere lives; while the first of his disciples to gain insight into
+   [[austere]] [[lives]]; while the first of his [[disciples]] to gain [[insight]] into
-   the Dhamma, Anna Kondanna, dwelt secluded throughout his life in the
+   the [[Dhamma]], Anna [[Kondanna]], dwelt secluded throughout his [[life]] in the
-   depths of the forest.
+   depths of the {{Wiki|forest}}.
-       With the establishment of permanent viharas, which began even in
+       With the establishment of [[permanent]] [[viharas]], which began even in
-   the Lord Buddha's days, together with the necessity of preserving the
+   the [[Lord Buddha's]] days, together with the necessity of preserving the
-   Buddha-word, memorizing and learning came to have increased
+   [[Buddha-word]], memorizing and {{Wiki|learning}} came to have increased
-   importance. Not all learned bhikkhus practised and thus Dhutangas were
+   importance. Not all learned [[bhikkhus]] practised and thus Dhutangas were
-   left for those who wished to practise meditation.
+   left for those who wished to practise [[meditation]].
-       It was also stressed that for a person whose character was
+       It was also stressed that for a [[person]] whose [[character]] was
-   strongly rooted in hatred (//dosa//), these Austere Practices would
+   strongly rooted in [[hatred]] (//[[dosa]]//), these [[Austere]] Practices would
-   not be appropriate, being liable to increase self-hatred. On the other
+   not be appropriate, being liable [[to increase]] self-hatred. On the other
-   hand, with characters rooted in greed (//lobha//), faith (//saddha//)
+   hand, with characters rooted in [[greed]] (//[[lobha]]//), [[faith]] (//[[saddha]]//)
    and mixed-rooted (so-called `balanced') characters, the dhutangas
-   could help greatly in the cultivation of renunciation and contentment.
+   could help greatly in the [[cultivation]] of [[renunciation]] and [[contentment]].
-       The differences between a thudong bhikkhu and one who practices
+       The differences between a [[thudong]] [[bhikkhu]] and one who practices
-   severe asceticism (some yogis in Hinduism, some Christian monks, etc.)
+   severe [[asceticism]] (some [[yogis]] in [[Hinduism]], some [[Christian]] [[monks]], etc.)
-   are worth noting. The latter start with some species of view that
+   are worth noting. The [[latter]] start with some {{Wiki|species}} of view that
-   there is a permanent spiritual entity (//atman//, soul) enclosed in,
+   there is a [[permanent]] [[spiritual]] [[entity]] (//[[atman]]//, [[soul]]) enclosed in,
-   or even imprisoned by, the fleshly body begotten of and begetting
+   or even imprisoned by, the fleshly [[body]] begotten of and begetting
    further the so-called `lusts of the flesh.' Holding to such a view,
-   the body becomes something despicable and then hateful as it seems to
+   the [[body]] becomes something [[despicable]] and then hateful as it seems to
-   thwart one's search for the spiritual. Then follows `mortification of
+   thwart one's search for the [[spiritual]]. Then follows `{{Wiki|mortification}} of
-   the flesh' to quell the evil arising from the possession of such a
+   the flesh' to quell the [[evil]] [[arising]] from the possession of such a
-   body (see for instance, the case of Henry de Suso (Heinrich Seuse)
+   [[body]] (see for instance, the case of Henry de Suso (Heinrich Seuse)
-   related in William James' //Varieties of Religious Experience//). Such
+   related in {{Wiki|William James}}' //[[Varieties of Religious Experience]]//). Such
-   attempts to `control' desires are really only extreme examples of
+   attempts to `control' [[desires]] are really only extreme examples of
    repression effected by means of self-inflicted torture. To begin to do
-   this, one must hold a view which hates the body and the outcome of
+   this, one must hold a view which hates the [[body]] and the outcome of
-   such asceticism will be greatly increased body-hatred. Masochistic
+   such [[asceticism]] will be greatly increased body-hatred. Masochistic
-   tendencies, where present, will also be gratified. All this can hardly
+   {{Wiki|tendencies}}, where {{Wiki|present}}, will also be gratified. All this can hardly
-   be said to indicate a healthy psychological state and Lord Buddha has
+   be said to indicate a healthy [[psychological state]] and [[Lord Buddha]] has
-   many times criticized these ways as unskilful (//akusala//). His words
+   many times criticized these ways as unskilful (//[[akusala]]//). His words
-   found in the Dhammapada (verse 304) show the insufficiency of
+   found in the [[Dhammapada]] (verse 304) show the insufficiency of
-   `exterior' asceticism, which must fail to accomplish salvation.
+   `exterior' [[asceticism]], which must fail to accomplish {{Wiki|salvation}}.
-             "What is the use of your matted hair, O witless
+             "What is the use of your matted [[hair]], O witless
              man! What use your garment of antelope's hide?
-             Within you is a tangle (of passions); outwardly
+             Within you is a tangle (of [[passions]]); outwardly
              you clean yourself."
-       In Buddhist Teaching, the inter-dependence of mind-body
+       In [[Buddhist Teaching]], the inter-dependence of mind-body
-   (//nama-rupa//) is emphasized. Moreover, it is the mind which has
+   (//[[nama-rupa]]//) is emphasized. Moreover, it is the [[mind]] which has
-   charge at the helm, while materiality (//rupa//) is a passenger. As
+   charge at the helm, while [[materiality]] (//[[rupa]]//) is a passenger. As
-   the Dhammapada stresses in its first and second verses: "Mind precedes
+   the [[Dhammapada]] stresses in its first and second verses: "[[Mind]] precedes
    all states and is their chief, they are all mind-wrought..."
-       A Buddhist knows that he has acquired his present body through his
+       A [[Buddhist]] [[knows]] that he has acquired his {{Wiki|present}} [[body]] through his
-   own craving (//tanha//) and that it is in the //mind// that one must
+   [[own]] [[craving]] (//[[tanha]]//) and that it is in the //[[mind]]// that one must
-   look to find the source of all unskill including all types of greed
+   look to find the source of all unskill including all types of [[greed]]
-   and all hatred whether for self or other. The Dhutangas are therefore
+   and all [[hatred]] whether for [[self]] or other. The Dhutangas are therefore
-   a mainly physical discipline with a psychological basis and are
+   a mainly [[physical]] [[discipline]] with a [[psychological]] basis and are
-   invaluable as a complement to the greater part of the Dhamma which is
+   invaluable as a complement to the greater part of the [[Dhamma]] which is
-   a psychological discipline based on materiality (i.e., the
+   a [[psychological]] [[discipline]] based on [[materiality]] (i.e., the
-   `possession' of a human body). The thudong bhikkhu thus makes use of
+   `possession' of a [[human body]]). The [[thudong]] [[bhikkhu]] thus makes use of
-   these practices in so far as they help him to discipline himself in
+   these practices in so far as they help him to [[discipline]] himself in
-   the promotion of skilful mental states like renunciation and
+   the promotion of [[skilful]] [[mental states]] like [[renunciation]] and
-   contentment.
+   [[contentment]].
-       These thirteen Austere Practices allowed by Lord Buddha [*] have
+       These thirteen [[Austere]] Practices allowed by [[Lord Buddha]] [*] have
    been characterized as a moderate and sane ascesis; they are as
    follows:
-   * [The //Buddhist Dictionary// notes: `These 13 Ascetic exercises are
+   * [The //[[Buddhist]] {{Wiki|Dictionary}}// notes: `These 13 [[Ascetic]] exercises are
-        all, without exception, mentioned in the old sutta texts but
+        all, without exception, mentioned in the old [[sutta]] texts but
         never in one and the same place; Majjh. 5, 112; A. v, 181-190"
-        Niddesa has 8 of them at M. Nid 1, p.188 P.T.S. edn.]
+        [[Niddesa]] has 8 of them at M. Nid 1, p.188 P.T.S. edn.]
        I. Refuse-rag-wearer's Practice (//pamsukulik'anga//) -- wearing
-            robes made up from discarded or soiled cloth and not
+            [[robes]] made up from discarded or soiled cloth and not
-            accepting and wearing ready-made robes offered by
+            accepting and wearing ready-made [[robes]] [[offered]] by
             householders.
        II. Triple-robe-wearer's Practice (//tecivarik'anga//) -- Having
-            and wearing only three robes and not having additional
+            and wearing only [[three robes]] and not having additional
-            allowable robes.
+            allowable [[robes]].
        III. Alms-food-eater's Practice (//pindapatik'anga//) -- eating
-            only food collected on pindapata or the almsround while not
+            only [[food]] collected on [[pindapata]] or the [[almsround]] while not
-            accepting food in the vihara or offered by invitation in a
+            accepting [[food]] in the [[vihara]] or [[offered]] by invitation in a
             layman's house.
        IV. House-to-house-seeker's Practice (//sapadanik'anga//) -- not
-            omitting any house while going for alms; not choosing only to
+            omitting any house while going for [[alms]]; not choosing only to
-            go to rich households or those selected for some other reason
+            go to rich households or those selected for some other [[reason]]
             as relations, etc.
        V. One-sessioner's practice (//ekasanik'anga//) -- eating one meal
-            a day and refusing other food offered before midday. (Those
+            a day and refusing other [[food]] [[offered]] before midday. (Those
-            Gone Forth may not, unless ill, partake of food from midday
+            Gone Forth may not, unless ill, partake of [[food]] from midday
             until dawn the next day.)
        VI. Bowl-food-eater's Practice (//pattapindik'anga//) -- eating
-            food from his bowl in which it is mixed together rather than
+            [[food]] from his [[bowl]] in which it is mixed together rather than
             from plates and dishes.
        VII. Later-food-refuser's Practice (//khalu-paccha-bhattik'anga//)
-            -- not taking any more food after one has shown that one is
+            -- not taking any more [[food]] after one has shown that one is
             satisfied, even though lay-people wish to offer more.
        VIII. Forest-dweller's Practice (//Arannik'anga//) -- not dwelling
             in a town or village but living secluded, away from all kinds
-            of distractions.
+            of {{Wiki|distractions}}.
        IX. Tree-root-dweller's Practice (//rukkhamulik'anga//) -- living
-            under a tree without the shelter of a roof.
+            under a [[tree]] without the [[shelter]] of a roof.
-       X. Open-air-dweller's Practice (//abbhokasik'anga//) -- refusing a
+       X. Open-air-dweller's Practice (//[[abbhokasik'anga]]//) -- refusing a
             roof and a tree-root, the practice may be undertaken
-            sheltered by a tent of robes.
+            sheltered by a tent of [[robes]].
        XI. Charnel-ground-dweller's Practice (//susanik'anga//) -- living
-            in or nearby a charnel-field, graveyard or cremation ground.
+            in or nearby a charnel-field, graveyard or [[cremation ground]].
        XII. Any-bed-user's Practice (//yatha-santhatik'anga//) -- being
-            satisfied with any dwelling allotted as a sleeping place.
+            satisfied with any dwelling allotted as a [[sleeping]] place.
        XIII. Sitter's Practice (//nesajjik'anga//) -- living in the three
-            postures of walking, standing and sitting and never lying
+            [[postures]] of walking, [[standing]] and sitting and never {{Wiki|lying}}
             down.
-       It will be noticed that the dhutangas help a bhikkhu to find
+       It will be noticed that the dhutangas help a [[bhikkhu]] to find
-   contentment with the first three of his Four Requisites (//paccaya//):
+   [[contentment]] with the first three of his Four Requisites (//[[paccaya]]//):
-   Robes (No's I, II), Almsfood (III-VII) and Shelter (VIII-XIII); the
+   [[Robes]] (No's I, II), [[Almsfood]] (III-VII) and [[Shelter]] (VIII-XIII); the
-   fourth of his Requisites, not covered here, is Medicine.
+   fourth of his Requisites, not covered here, is [[Medicine]].
-       As regards their present practice in Thailand, III, V, VI, and VII
+       As regards their {{Wiki|present}} practice in [[Thailand]], III, V, VI, and VII
-   are most commonly found amongst thudong bhikkhus. Having and wearing
+   are most commonly found amongst [[thudong]] [[bhikkhus]]. Having and wearing
-   only three robes is also widely practised (II). Individual thudong
+   only [[three robes]] is also widely practised (II). {{Wiki|Individual}} [[thudong]]
-   bhikkhus may gather rags, stitch them together, dye and then wear them
+   [[bhikkhus]] may [[gather]] rags, stitch them together, dye and then wear them
-   although made-up robes are so plentiful that this not so common (I).
+   although made-up [[robes]] are so plentiful that this not so common (I).
-   The fourth practice is the normal kind of almsround in many Thai
+   The fourth practice is the normal kind of [[almsround]] in many [[Thai]]
-   villages where every house gives a spoonful or so of rice to every
+   villages where every house gives a spoonful or so of {{Wiki|rice}} to every
-   bhikkhu. In the towns, IV is not practised, it being more usual for
+   [[bhikkhu]]. In the towns, IV is not practised, it being more usual for
-   bhikkhus to have a few houses where he is invited to call each day.
+   [[bhikkhus]] to have a few houses where he is invited to call each day.
-   All thudong viharas comply with VII. The next two are practised
+   All [[thudong]] [[viharas]] comply with VII. The next two are practised
-   subject to the conditions of the weather for fierce sun or torrential
+   [[subject]] to the [[conditions]] of the weather for fierce {{Wiki|sun}} or torrential
-   rain make them both impossible. The eleventh may be recommended by a
+   [[rain]] make them both impossible. The eleventh may be recommended by a
-   teacher for the practice of some of his disciples according to
+   [[teacher]] for the practice of some of his [[disciples]] according to
-   character while XII is a special aspect of that contentment which all
+   [[character]] while XII is a special aspect of that [[contentment]] which all
-   bhikkhus must cultivate. The last Dhutanga has been mentioned below as
+   [[bhikkhus]] must cultivate. The last [[Dhutanga]] has been mentioned below as
-   a communal practice in some viharas upon Uposatha-day. When a bhikkhu
+   a communal practice in some [[viharas]] upon Uposatha-day. When a [[bhikkhu]]
    practises this individually, he will usually only do so after
-   consulting his teacher and, lest conceit arise, he will take care that
+   consulting his [[teacher]] and, lest [[conceit]] arise, he will take care that
    others do not know that he practises in this way. It is likewise true
-   of all these practices that they are to be undertaken in seclusion and
+   of all these practices that they are to be undertaken in [[seclusion]] and
-   a real thudong bhikkhu always shuns the public gaze. The //Buddhist
+   a real [[thudong]] [[bhikkhu]] always shuns the public gaze. The //[[Buddhist]]
-   Dictionary// says, quoting the Puggala-pannatti: "These exercises are
+   {{Wiki|Dictionary}}// says, quoting the [[Puggala-pannatti]]: "These exercises are
    however properly observed if they are taken up only for the sake of
-   frugality, of contentment, of purity, etc."
+   frugality, of [[contentment]], of [[purity]], etc."
-       The Thai word `thudong', however, has a rather wider connotation
+       The [[Thai]] [[word]] `[[thudong]]', however, has a rather wider connotation
    than that of these practices themselves. It is applied to anything
    connected with them and thus we have: thudong-vihara, thudong-bowl,
    thudong-life and so on. As the Dhutangas may be practised either
    strictly, middlingly, or mildly according to the standards laid down
-   in the //Visuddhimagga//, so there are many variations in thudong
+   in the //[[Visuddhimagga]]//, so there are many variations in [[thudong]]
-   practice and different teachers place different emphases and therefore
+   practice and different [[teachers]] place different emphases and therefore
-   different viharas have different conditions.
+   different [[viharas]] have different [[conditions]].
-       For 2500 years and more, this thudong life has been lived by
+       For 2500 years and more, this [[thudong]] [[life]] has been lived by
-   bhikkhus in many different lands. Not much can be found to record
+   [[bhikkhus]] in many different lands. Not much can be found to record
-   their life since those who take the thudong way are not usually
+   their [[life]] since those who take the [[thudong]] way are not usually
-   writers and carry out their practice in seclusion. In Thailand, many
+   writers and carry out their practice in [[seclusion]]. In [[Thailand]], many
-   of the ancient records, religious and secular, were destroyed in the
+   of the [[ancient]] records, [[religious]] and {{Wiki|secular}}, were destroyed in the
    conflagration of the capital Ayuthaya in 1767 CE. Still, we know that
-   there were before that time, many Arannika (forest-dwelling) bhikkhus.
+   there were before that time, many Arannika ([[forest-dwelling]]) [[bhikkhus]].
-   Probably our oldest records now are the temple wall paintings from the
+   Probably our oldest records now are the [[temple]] wall paintings from the
-   early reigns of the present dynasty. They illustrate thudong bhikkhus
+   early reigns of the {{Wiki|present}} {{Wiki|dynasty}}. They illustrate [[thudong]] [[bhikkhus]]
-   undertaking the thirteen practices according to the three grades of
+   {{Wiki|undertaking}} the thirteen practices according to the three grades of
    strictness.
-       At the present time there are a good number of viharas where this
+       At the {{Wiki|present}} time there are a good number of [[viharas]] where this
-   way of life with its three foundations is taught by experienced
+   way of [[life]] with its three foundations is [[taught]] by [[experienced]]
-   teachers. Most of them prefer to be well away from the commotion of
+   [[teachers]]. Most of them prefer to be well away from the commotion of
-   city life, the distractions and luxuries of which are far removed from
+   city [[life]], the {{Wiki|distractions}} and luxuries of which are far removed from
-   the thudong ideal.
+   the [[thudong]] {{Wiki|ideal}}.
-       Finally, it is interesting to record that a large stupa (or
+       Finally, it is [[interesting]] to record that a large [[stupa]] (or
-   cetiya, -- `relic-monument') with thirteen white pinnacles piercing
+   [[cetiya]], -- `relic-monument') with thirteen white pinnacles piercing
-   the blue sky, is now being completed in a large thudong vihara named
+   the blue sky, is now being completed in a large [[thudong]] [[vihara]] named
-   after that great Indian monarch who helped in widely disseminating the
+   after that great [[Indian]] {{Wiki|monarch}} who helped in widely disseminating the
-   Buddha's Teaching, the Emperor Asoka. In the topmost cetiya will be
+   [[Buddha's Teaching]], the [[Emperor]] [[Asoka]]. In the topmost [[cetiya]] will be
-   enshrined relics of Lord Buddha whose life was this very thudong way,
+   enshrined [[relics]] of [[Lord Buddha]] whose [[life]] was this very [[thudong]] way,
-   while below will be placed the ashes of a famous meditation teacher
+   while below will be placed the ashes of a famous [[meditation]] [[teacher]]
-   who had followed his Great Master's way with devotion, until his
+   who had followed his Great [[Master's]] way with [[devotion]], until his
-   recent death.
+   recent [[death]].
@@ Line 314: / Line 312: @@
-             Control of the senses, contentment, restraint
+             Control of the [[senses]], [[contentment]], {{Wiki|restraint}}
-             according to the Patimokkha and association with
+             according to the [[Patimokkha]] and association with
-             friends who are noble, energetic and pure in life,
+             friends who are [[noble]], energetic and [[pure]] in [[life]],
-             these are the very basis of the holy life for the
+             these are the very basis of the [[holy life]] for the
-             wise bhikkhu.
+             [[wise]] [[bhikkhu]].
-             The bhikkhu who abides in the Dhamma, who delights
+             The [[bhikkhu]] who abides in the [[Dhamma]], who delights
-             in the Dhamma, meditates on the Dhamma, and who
+             in the [[Dhamma]], [[meditates]] on the [[Dhamma]], and who
-             bears the Dhamma well in mind, does not fall away
+             bears the [[Dhamma]] well in [[mind]], does not fall away
-             from the sublime Dhamma --
+             from the [[sublime]] [[Dhamma]] --
                                                  (Dhp. 375, 364)
-       It is rather difficult to write about the thudong bhikkhu's daily
+       It is rather difficult to write about the [[thudong]] [[bhikkhu's]] daily
-   life as the conditions in which they live are so different. However,
+   [[life]] as the [[conditions]] in which they live are so different. However,
-   there are certain features of this life which are general and these
+   there are certain features of this [[life]] which are general and these
    may be taken as a basis for this outline.
-       The material which is presented in this and succeeding sections is
+       The material which is presented in this and succeeding [[sections]] is
-   composite in origin, some of it being experience heard from others and
+   composite in origin, some of it being [[experience]] heard from others and
    more again being stories told of others. Therefore we shall speak of
-   `the bhikkhu' or `our thudong bhikkhu' and present all these varied
+   `the [[bhikkhu]]' or `our [[thudong]] [[bhikkhu]]' and {{Wiki|present}} all these varied
    sources under this anonymous label. While doing this, it should be
-   borne in mind that much of what will be said is quite common
+   borne in [[mind]] that much of what will be said is quite common
-   experience for those following the thudong life.
+   [[experience]] for those following the [[thudong]] [[life]].
-       Wherever the thudong bhikkhu is, whether in a cave, in the forest,
+       Wherever the [[thudong]] [[bhikkhu]] is, whether in a {{Wiki|cave}}, in the {{Wiki|forest}},
-   or in some other solitary place, his day begins early and with
+   or in some other {{Wiki|solitary}} place, his day begins early and with
-   stirred-up vigour he rises. All is quiet except for the night-sounds
+   stirred-up [[vigour]] he rises. All is quiet except for the night-sounds
-   of some insects and perhaps the swishings of bats -- and at such a
+   of some {{Wiki|insects}} and perhaps the swishings of bats -- and at such a
-   time, long before dawn, say two or three o'clock, conditions are
+   time, long before dawn, say two or three o'clock, [[conditions]] are
-   excellent for the practice of meditation. Of course, our bhikkhu,
+   {{Wiki|excellent}} for the [[practice of meditation]]. Of course, our [[bhikkhu]],
-   unless he is very skilled, will have to shake off Mara, (the
+   unless he is very [[skilled]], will have to shake off [[Mara]], (the
-   personification of evil) in the guise of sloth-and-torpor
+   {{Wiki|personification}} of [[evil]]) in the guise of sloth-and-torpor
-   (//thina-middha//), for this aspect of the Evil One would urge him to
+   (//[[thina-middha]]//), for this aspect of the [[Evil]] One would [[urge]] him to
    loll abed until daybreak. Instead he rises and after refreshing
-   himself, fixes his mind upon his meditation- subject which he had put
+   himself, fixes his [[mind]] upon his [[meditation]]- [[subject]] which he had put
-   down the night before upon going to sleep. Making the triple
+   down the night before upon going to [[sleep]]. Making the triple
-   prostration to the Three Jewels, quietly intoning, "Namo tassa..." and
+   [[prostration]] to the [[Three Jewels]], quietly intoning, "[[Namo tassa]]..." and
-   perhaps the Three Refuges, the bhikkhu, his mind rightly directed and
+   perhaps the [[Three Refuges]], the [[bhikkhu]], his [[mind]] rightly directed and
-   guarded, settles into his meditation. The extent to which he is able
+   guarded, settles into his [[meditation]]. The extent to which he is able
-   to fix his mind upon his subject, to prevent the arising of the five
+   to fix his [[mind]] upon his [[subject]], to prevent the [[arising]] of the [[five hindrances]] [*] (//[[panca]] [[nivarana]]//) and make it more and more
-  hindrances [*] (//panca nivarana//) and make it more and more
+   one-pointed, will depend of course upon his [[own]] progress and ability.
-   one-pointed, will depend of course upon his own progress and ability.
+   The two greatest [[obstacles]] which he will encounter will be the
-   The two greatest obstacles which he will encounter will be the
+   sloth-and-torpor already mentioned above, and [[distraction]]
-   sloth-and-torpor already mentioned above, and distraction
+   (//[[uddhacca]]//); and between these two his [[mind]] is liable to vacillate
-   (//uddhacca//); and between these two his mind is liable to vacillate
    as Odysseus' boat dodging between Scylla and Charybdis. Being wrecked
-   upon one or the other will be a common experience for him in the
+   upon one or the other will be a common [[experience]] for him in the
-   beginning. When he finds his mind to be like a fountain bubbling up
+   beginning. When he finds his [[mind]] to be like a fountain bubbling up
-   ideas, phantasies, memories, anticipations and so forth, he sits
+   [[ideas]], phantasies, [[memories]], anticipations and so forth, he sits
-   firmly upon his seat unmoving employing mindfulness (//satipatthana//)
+   firmly upon his seat unmoving employing [[mindfulness]] (//[[satipatthana]]//)
-   until the mind becomes quiet. But when sleepiness creeps into his mind
+   until the [[mind]] becomes quiet. But when sleepiness creeps into his [[mind]]
-   and interferes with his bodily posture, then he gets up and practises
+   and interferes with his [[bodily]] [[posture]], then he gets up and practises
-   his meditation while walking up and down. If he is settled for some
+   his [[meditation]] while walking up and down. If he is settled for some
-   time in a cave or in the forest, he will have made his walking place
+   time in a {{Wiki|cave}} or in the {{Wiki|forest}}, he will have made his walking place
    (//cankamana//) even, and neither too long nor too short. Pacing
-   steadily up and down, sleepiness leaves both the mind and body and
+   steadily up and down, sleepiness leaves both the [[mind and body]] and
-   after some time, with the mind made one-pointed, he may try standing
+   after some time, with the [[mind]] made one-pointed, he may try [[standing]]
-   practice. After bringing the mind to a fully quiet and one-pointed
+   practice. After bringing the [[mind]] to a fully quiet and one-pointed
-   condition in this position, he may return to fruitful practice
+   [[condition]] in this position, he may return to fruitful practice
    sitting-down.
-   * [See THE WHEEL, No. 26: The Five Mental Hindrances.]
+   * [See THE WHEEL, No. 26: The [[Five Mental Hindrances]].]
        His practice will be concluded when the cockerels, birds or
    alarm-clock inform him that daybreak is at hand. Then, if he has them,
-   he will offer a candle and a few sticks of incense and, having
+   he will offer a candle and a few sticks of [[incense]] and, having
-   reverently prostrated, our bhikkhu will intone his morning puja to the
+   reverently prostrated, our [[bhikkhu]] will intone his morning [[puja]] to the
-   Buddha, Dhamma and Sangha. The standard formulas for this, found so
+   [[Buddha]], [[Dhamma]] and [[Sangha]]. The standard [[formulas]] for this, found so
-   many times in the Pali Canon, gain deeper and deeper meanings which
+   many times in the [[Pali Canon]], gain deeper and deeper meanings which
-   become clear to him as his devotion (//saddha//) deepens and as his
+   become clear to him as his [[devotion]] (//[[saddha]]//) deepens and as his
-   practice makes progress. Indeed, when our bhikkhu's calm is well
+   practice makes progress. Indeed, when our [[bhikkhu's]] [[calm]] is well
    established, the slowly chanted phrases do not disturb at all and they
-   may even be the basis for insight (//vipassana//). He may supplement
+   may even be the basis for [[insight]] (//[[vipassana]]//). He may supplement
-   these standard chants with others selected according to individual
+   these standard [[chants]] with others selected according to {{Wiki|individual}}
-   preference or tradition: among the latter will be the meditation chant
+   preference or [[tradition]]: among the [[latter]] will be the [[meditation]] [[chant]]
-   upon the 32 Parts of the Body, the Pali of each repulsive part being
+   upon the 32 Parts of the [[Body]], the [[Pali]] of each repulsive part being
-   followed by a translation into his own language, just to make their
+   followed by a translation into his [[own]] [[language]], just to make their
-   significance quite clear. This may well be balanced by the meditation
+   significance quite clear. This may well be balanced by the [[meditation]]
-   chants of loving-kindness (//metta//), first filling himself with this
+   [[chants]] of [[loving-kindness]] (//[[metta]]//), first filling himself with this
-   spirit to get rid of inward conflict and then spreading out his loving
+   [[spirit]] to get rid of inward conflict and then spreading out his [[loving kindness]] to other [[beings]]. [*] It is also usual to [[chant]] the
-  kindness to other beings. [*] It is also usual to chant the
+   Recollection-before-use of the Four Requisites of a [[bhikkhu]] ([[robes]],
-   Recollection-before-use of the Four Requisites of a bhikkhu (robes,
+   [[almsfood]], [[shelter]] and {{Wiki|medicines}}.) The [[reason]] for doing this is that
-   almsfood, shelter and medicines.) The reason for doing this is that
+   the true purposes of the Requisites then readily come to [[mind]] during
-   the true purposes of the Requisites then readily come to mind during
+   the day when he is actually using them. Finally, our [[bhikkhu]] [[chants]] a
-   the day when he is actually using them. Finally, our bhikkhu chants a
+   {{Wiki|sincere}} wish that the [[merits]] which have accrued through this [[chanting]],
-   sincere wish that the merits which have accrued through this chanting,
+   be made over for the good of all [[beings]]. Perhaps, being in [[Thailand]],
-   be made over for the good of all beings. Perhaps, being in Thailand,
+   he may use the beautiful, "//Ya [[devata]] [[santi]] viharavasini...//", even
-   he may use the beautiful, "//Ya devata santi viharavasini...//", even
+   more {{Wiki|excellent}} when intoned in the rising and falling `//sarabhanna//'
-   more excellent when intoned in the rising and falling `//sarabhanna//'
+   style of [[chanting]]. This [[chant]] is now beloved in [[Thailand]] since apart
-   style of chanting. This chant is now beloved in Thailand since apart
+   from the [[merit]] of its meaning and the euphony of style, it was
-   from the merit of its meaning and the euphony of style, it was
+   composed by the greatly respected and deeply [[religious]] [[king]], [[Phra]] [[Chom]]
-   composed by the greatly respected and deeply religious king, Phra Chom
+   Klao, known to the [[West]] as [[King]] {{Wiki|Mongkut}} (reigned C.E. 1851-1868).
-   Klao, known to the West as King Mongkut (reigned C.E. 1851-1868).
-   * [For many of these chants see THE WHEEL No. 54: The Mirror of the
+   * [For many of these [[chants]] see THE WHEEL No. 54: The [[Mirror of the Dhamma]].]
-       Dhamma.]
-       Now is the time for our bhikkhu to prepare himself to obtain that
+       Now is the time for our [[bhikkhu]] to prepare himself to obtain that
-   medicine which will allay but not cure the greatest disease -- hunger.
+   [[medicine]] which will allay but not cure the greatest {{Wiki|disease}} -- hunger.
-   He will see that his bowl is in order, clean and tightly bound in its
+   He will see that his [[bowl]] is in order, clean and tightly [[bound]] in its
-   sling. Then rolling his two upper robes together (uttarasanga and
+   sling. Then rolling his two upper [[robes]] together ([[uttarasanga]] and
-   sanghati), he is ready to set out. A few remaining possessions may be
+   [[sanghati]]), he is ready to set out. A few remaining possessions may be
    secured by him in his bag and hung up in some safe place to await his
-   return; however, his three robes should go with him since in ancient
+   return; however, his [[three robes]] should go with him since in [[ancient]]
    days cloth was not always easy to obtain and even now the double outer
-   `cloak' (sanghati) is expensive to make and must thus be guarded
+   `cloak' ([[sanghati]]) is expensive to make and must thus be guarded
    carefully.
-       Many things may happen on his almsround (//pindapata//), the
+       Many things may happen on his [[almsround]] (//[[pindapata]]//), the
-   subject of another booklet in this series. [*] His almsround is not
+   [[subject]] of another booklet in this series. [*] His [[almsround]] is not
-   only to collect food for himself since it serves two other important
+   only to collect [[food]] for himself since it serves two other important
-   aspects in Buddhist life. On the one hand he gives lay-people a chance
+   aspects in [[Buddhist]] [[life]]. On the one hand he gives lay-people a chance
-   to make merit (//punna//) by their acts of giving, while on the other
+   to make [[merit]] (//[[punna]]//) by their acts of giving, while on the other
    he trains himself in many good qualities at this time, for as he goes
-   his way collecting food, so he cultivates humility, loving-kindness
+   his way collecting [[food]], so he cultivates [[humility]], [[loving-kindness]]
-   and compassion, mindfulness and perhaps his meditation subject.
+   and [[compassion]], [[mindfulness]] and perhaps his [[meditation]] [[subject]].
-   * [See THE WHEEL No. 73: The Blessings of Pindapata.]
+   * [See THE WHEEL No. 73: The [[Blessings]] of [[Pindapata]].]
-       Having taken sufficient food to last the day and knowing at the
+       Having taken sufficient [[food]] to last the day and [[knowing]] at the
-   same time moderation in quantity, the bowl has then to be washed and
+   same time moderation in {{Wiki|quantity}}, the [[bowl]] has then to be washed and
    dried carefully so that it will not rust, returned to its sling and
    tied to its stand, being then ready to be taken anywhere.
-       If the bhikkhu is temporarily resident in one place, he will then
+       If the [[bhikkhu]] is temporarily resident in one place, he will then
    engage in some walking up and down. This is in accordance with one of
-   the discourses of Lord Buddha which recommends this form of meditation
+   the [[discourses]] of [[Lord Buddha]] which recommends this [[form]] of [[meditation]]
    exercise to ward off sleepiness after having taken what is usually a
    substantial meal. Having thus established himself once again in
-   mindfulness, he may take up any work which has to be done. It is
+   [[mindfulness]], he may take up any work which has to be done. It is
    difficult to list all the possible jobs that he may do at this time
    but readers should realize that he tries to be as self-sufficient as
    is practicable. Even though he has but few things (see section on
    "Wandering"), these have to be kept in good repair. For instance, it
-   is important for him to keep his robes mended. Going through jungles,
+   is important for him to keep his [[robes]] mended. Going through jungles,
    thorns catch and tear and there is always ordinary wear and tear; in
-   fact, the thudong bhikkhu is well aware of the household truth -- `A
+   fact, the [[thudong]] [[bhikkhu]] is well {{Wiki|aware}} of the household [[truth]] -- `A
-   stitch in time, saves nine.' A thudong bhikkhu's robes are usually
+   stitch in time, saves nine.' A [[thudong]] [[bhikkhu's]] [[robes]] are usually
    well-patched and look as though they have seen long service. Or he may
-   make certain things from bamboo or wood, and many a thudong bhikkhu is
+   make certain things from {{Wiki|bamboo}} or [[wood]], and many a [[thudong]] [[bhikkhu]] is
-   very skilful at such manufacture. A bowl-stand is needed or the bamboo
+   very [[skilful]] at such [[manufacture]]. A bowl-stand is needed or the {{Wiki|bamboo}}
    shafts of his //crot// (umbrella-cum-mosquito-net) must be replaced,
-   or he may make quantities of toothbrush-and-picks out of bitter wood
+   or he may make quantities of toothbrush-and-picks out of [[bitter]] [[wood]]
-   to give to other bhikkhus. Our bhikkhu may be conversant with the
+   to give to other [[bhikkhus]]. Our [[bhikkhu]] may be conversant with the
-   medicinal properties of the herbs, trees and climbers which grow all
+   {{Wiki|medicinal}} properties of the herbs, [[trees]] and climbers which grow all
-   about him, and compound from these, with honey, milk, red peppers and
+   about him, and compound from these, with [[honey]], milk, red peppers and
-   fruits, medicines for many diseases. Then again, he may manufacture
+   {{Wiki|fruits}}, {{Wiki|medicines}} for many {{Wiki|diseases}}. Then again, he may [[manufacture]]
    out of tins, wire and fine white cloth, a collapsible candle-lamp
-   which no wind can blow out; or perhaps he is gifted in the ability to
+   which no [[wind]] can blow out; or perhaps he is gifted in the ability to
    carve and if so he may fashion small pieces of hardwood or ivory into
-   images of Lord Buddha. He may, if he lives in a cave, like to adorn
+   images of [[Lord Buddha]]. He may, if he [[lives]] in a {{Wiki|cave}}, like to adorn
-   the mighty walls of his residence with drawings of the Buddha all
+   the mighty walls of his residence with drawings of the [[Buddha]] all
-   executed in simple colours from the earth round about.
+   executed in simple colours from the [[earth]] round about.
-       If there were many thudong bhikkhus in this world, they would
+       If there were many [[thudong]] [[bhikkhus]] in this [[world]], they would
-   truly be the bane of modern commerce which insists that man's
+   truly be the bane of {{Wiki|modern}} commerce which insists that man's
-   happiness depends on having many things and that he buys them in
+   [[happiness]] depends on having many things and that he buys them in
    particular and new brands, from others. Quite contrary to all this is
-   the thudong bhikkhu, whose ways are directly set against the worldly
+   the [[thudong]] [[bhikkhu]], whose ways are directly set against the [[worldly]]
-   stream where it is not a multitude of things impermanent which bring
+   {{Wiki|stream}} where it is not a multitude of things [[impermanent]] which bring
-   happiness -- but contentment with little. Thus lightened of the
+   [[happiness]] -- but [[contentment]] with little. Thus lightened of the
    clutter of things he goes more swiftly towards his goal of
-   Enlightenment.
+   [[Enlightenment]].
-       Or, if his pindapata has been long and his food got with
+       Or, if his [[pindapata]] has been long and his [[food]] got with
-   difficulty, he may feel bodily tiredness and lie down mindfully. This
+   difficulty, he may [[feel]] [[bodily]] tiredness and lie down mindfully. This
-   is usually done by lying on the right side placing a supporting roll
+   is usually done by {{Wiki|lying}} on the right side placing a supporting roll
-   of robes (or pillow if he has one) under the upper half of the body,
+   of [[robes]] (or pillow if he has one) under the upper half of the [[body]],
    the head being supported in the palm of the right hand while the elbow
-   of that arm rests on the ground. This was the lying posture
+   of that arm rests on the ground. This was the {{Wiki|lying}} [[posture]]
-   recommended by Lord Buddha and balanced thus, it is not possible to go
+   recommended by [[Lord Buddha]] and balanced thus, it is not possible to go
-   to sleep while mindfulness will be maintained.
+   to [[sleep]] while [[mindfulness]] will be maintained.
-       Whenever he feels that his body is light, all tiredness gone, we
+       Whenever he [[feels]] that his [[body]] is {{Wiki|light}}, all tiredness gone, we
-   should picture our bhikkhu sitting down cross-legged upon his
+   should picture our [[bhikkhu]] sitting down cross-legged upon his
-   sitting-cloth and arousing mindfulness and all the other salutary
+   sitting-cloth and arousing [[mindfulness]] and all the other salutary
-   factors of meditation, and then striving to succeed, or perhaps
+   factors of [[meditation]], and then striving to succeed, or perhaps
-   succeeding in his subject of meditation. He may sit for many hours at
+   succeeding in his [[subject of meditation]]. He may sit for many hours at
-   a stretch especially if he is skilled, or he may vary his sitting with
+   a stretch especially if he is [[skilled]], or he may vary his sitting with
-   more walking and even, if his back becomes tired, with lying down. The
+   more walking and even, if his back becomes tired, with {{Wiki|lying}} down. The
-   latter posture can only be practised during the day as sleep is liable
+   [[latter]] [[posture]] can only be practised during the day as [[sleep]] is liable
-   to overcome him if he lies down during the hours of darkness. He may
+   to overcome him if he lies down during the hours of {{Wiki|darkness}}. He may
-   also find it helpful in moments of mental stress or when he is
+   also find it helpful in moments of [[mental]] [[stress]] or when he is
-   experiencing too much of the monkey-mind.
+   experiencing too much of the [[monkey-mind]].
-       His meditation time will take him round to early evening when, the
+       His [[meditation]] time will take him round to early evening when, the
    heat of the day over, it is the usual time to do the sweeping. If he
-   lives in a meditation-vihara there may be large areas to sweep. If in
+   [[lives]] in a meditation-vihara there may be large areas to sweep. If in
-   a hut in the forest, then only his hut and its surroundings. But this
+   a hut in the {{Wiki|forest}}, then only his hut and its surroundings. But this
    work is quite unnecessary for one who is living under his crot
    wherever he has pitched it and he will probably not have a broom
-   anyway. General mindfulness at this time is accompanied by the
+   anyway. General [[mindfulness]] at this time is accompanied by the
-   `sweeping reflection': Just as this broom is sweeping away dust, so
+   `sweeping {{Wiki|reflection}}': Just as this broom is sweeping away dust, so
-   may this meditation practice sweep away the defilements (//kilesa//).
+   may this [[meditation practice]] sweep away the [[defilements]] (//[[kilesa]]//).
    There are some other excellencies to sweeping: for instance it is a
-   chance to test the strength of the calm (//samatha//) which has been
+   chance to test the strength of the [[calm]] (//[[samatha]]//) which has been
-   developed mostly in the sitting posture. Also it is good exercise for
+   developed mostly in the sitting [[posture]]. Also it is good exercise for
-   the body after sitting still most of the day. Our bhikkhu does his
+   the [[body]] after sitting still most of the day. Our [[bhikkhu]] does his
    sweeping rhythmically and silently.
-       Next comes the time for bathing, perhaps in a forest pool or
+       Next comes the time for bathing, perhaps in a {{Wiki|forest}} pool or
-   river. Taking his bathing-cloth our bhikkhu goes -- not with the
+   [[river]]. Taking his bathing-cloth our [[bhikkhu]] goes -- not with the
-   worldly idea of enjoying the water but bearing in mind an aspect of
+   [[worldly]] [[idea]] of enjoying the [[water]] but bearing in [[mind]] an aspect of
-   his body's repulsiveness which makes it necessary to bathe. He
+   his [[body's]] repulsiveness which makes it necessary to bathe. He
-   reflects: having got this body through craving (//tanha//), one has
+   reflects: having got this [[body]] through [[craving]] (//[[tanha]]//), one has
-   daily to wipe off the sweat which oozes out of it, and the dirt which
+   daily to wipe off the {{Wiki|sweat}} which oozes out of it, and the dirt which
    sticks to it, otherwise if would quickly become evil-smelling and
    unbearable both to oneself and to others. This also applies to his
-   robes which require washing frequently while at this time he may
+   [[robes]] which require washing frequently while at this time he may
-   occasionally have to dye his robes.
+   occasionally have to dye his [[robes]].
-       Returning, still bearing his meditation-subject in mind if he is
+       Returning, still bearing his meditation-subject in [[mind]] if he is
    able, there may be some allowable drink awaiting him at his abode to
    refresh him further. Nains (novices) are expert at preparing these
-   from jungle fruits adding sugar or honey, while if hunger disturbs him
+   from jungle {{Wiki|fruits}} adding [[sugar]] or [[honey]], while if hunger disturbs him
-   much, one of the bitter fruits allowed in the Vinaya may be taken with
+   much, one of the [[bitter]] {{Wiki|fruits}} allowed in the [[Vinaya]] may be taken with
-   salt, sugar and perhaps some chili. Before he takes these, he will
+   [[salt]], [[sugar]] and perhaps some chili. Before he takes these, he will
-   reflect carefully upon the real reason for doing so, according to the
+   reflect carefully upon the real [[reason]] for doing so, according to the
-   passage repeated in his morning puja.
+   passage repeated in his morning [[puja]].
        If we were watching him, we should soon notice the care that he
    takes so that no small creatures come to destruction. Before he pours
    out his drink, he inspects the glass to see whether ants or other
-   insects are inside. If there are, he removes them very gently to a
+   {{Wiki|insects}} are inside. If there are, he removes them very gently to a
    safe place. In lifting the glass and putting it down, he takes the
-   same care and even when a mosquito alights on his body, it is not
+   same care and even when a mosquito alights on his [[body]], it is not
    squashed but blown away for even the smallest creatures must not come
-   to death either through his intention or through negligence.
+   to [[death]] either through his [[intention]] or through {{Wiki|negligence}}.
-   Harmlessness (//ahimsa//) has for him many practical applications.
+   [[Harmlessness]] (//[[ahimsa]]//) has for him many {{Wiki|practical}} applications.
-       The time has come now for his evening meditation and taking his
+       The time has come now for his evening [[meditation]] and taking his
-   seat refreshed in body, he makes further endeavours in governing the
+   seat refreshed in [[body]], he makes further endeavours in governing the
-   mind. Perhaps before he begins, Lord Buddha's oft-repeated exhortation
+   [[mind]]. Perhaps before he begins, [[Lord Buddha's]] oft-repeated exhortation
-   comes to mind: "What a master can do for his disciples, wishing them
+   comes to [[mind]]: "What a [[master]] can do for his [[disciples]], [[wishing]] them
-   well, out of compassion and sympathy, that I have done for you. Here,
+   well, out of [[compassion]] and [[sympathy]], that I have done for you. Here,
-   O bhikkhus, are the roots of trees and secluded places. Practice
+   O [[bhikkhus]], are the [[roots]] of [[trees]] and secluded places. Practice
-   meditation, O bhikkhus! Be not negligent lest you regret it later!
+   [[meditation]], O [[bhikkhus]]! Be not negligent lest you [[regret]] it later!
-   This is my exhortation to you." And so we may imagine him sitting long
+   This is my exhortation to you." And so we may [[imagine]] him sitting long
    into the night, as long in fact, as he can keep off sleepiness. When
-   this becomes too pressing, he lights a candle and some incense and
+   this becomes too pressing, he lights a candle and some [[incense]] and
-   begins his night chanting. If he knows much Pali, this may continue
+   begins his night [[chanting]]. If he [[knows]] much [[Pali]], this may continue
    for a long while softly and steadily proceeding with that euphony
-   peculiar to this ancient language. It is recorded in commentarial
+   peculiar to this [[ancient]] [[language]]. It is recorded in {{Wiki|commentarial}}
-   stories that the gods came to listen to the Pali chanting of those
+   stories that the [[gods]] came to listen to the [[Pali]] [[chanting]] of those
-   bhikkhus living in wild places, who had pure hearts.
+   [[bhikkhus]] living in wild places, who had [[pure]] hearts.
-       At last finishing, after again making over all merits for beings'
+       At last finishing, after again making over all [[merits]] for [[beings]]'
-   happiness (for one should not have greed even for merit), he lies down
+   [[happiness]] (for one should not have [[greed]] even for [[merit]]), he lies down
-   mindfully bearing in mind his meditation-subject and the necessity of
+   mindfully bearing in [[mind]] his meditation-subject and the necessity of
-   arising early to proceed with his practice.
+   [[arising]] early to proceed with his practice.
-                            THE HAND OF DEATH
+                            THE HAND OF [[DEATH]]
-             Ere long, alas, will this body lie upon the earth,
+             Ere long, alas, will this [[body]] lie upon the [[earth]],
              unheeded and lifeless, even as a useless log.
                                                          (Dhp. 41)
-       Living in sylvan solitudes is not always, alas, ideal, for dukkha
+       Living in sylvan solitudes is not always, alas, {{Wiki|ideal}}, for [[dukkha]]
-   must show its fangs from time to time to remind our bhikkhu, if indeed
+   must show its fangs from time to time to remind our [[bhikkhu]], if indeed
-   he needs reminding, that it is in a world subject to birth and death
+   he needs reminding, that it is in a [[world]] [[subject]] to [[birth]] and [[death]]
-   that he lives. Having got himself into the condition of being born, he
+   that he [[lives]]. Having got himself into the [[condition]] of being born, he
-   and all other beings will surely die.
+   and all other [[beings]] will surely [[die]].
        This lesson he learned from close acquaintance for he recently
-   lost a good companion. He was an intelligent young man recently
+   lost a good companion. He was an {{Wiki|intelligent}} young man recently
-   ordained as a nain, one who would have been well capable of
+   [[ordained]] as a nain, one who would have been well capable of
-   understanding the Dhamma. He was able to live the thudong life and to
+   [[understanding]] the [[Dhamma]]. He was able to live the [[thudong]] [[life]] and to
    enjoy it to his profit -- a not inconsiderable combination of factors.
-       His life ended suddenly when he was about twenty years old, for he
+       His [[life]] ended suddenly when he was about twenty years old, for he
-   fell over a forty-foot cliff and dashed his brains upon the rocks
+   fell over a forty-foot cliff and dashed his {{Wiki|brains}} upon the rocks
-   below. Our bhikkhu was the first person to reach the nain after having
+   below. Our [[bhikkhu]] was the first [[person]] to reach the nain after having
-   raced down a circuitous path. Little enough could he do. Telling
+   raced down a circuitous [[path]]. Little enough could he do. Telling
    another nain to run into the nearest village for a stretcher, he knelt
    beside his only other companion on the rocky hill where they lived.
-   The nain's breathing still functioned but in great, irregular gasps.
+   The nain's [[breathing]] still functioned but in great, irregular gasps.
-   Blood, already clotted, oozed from the sundered skull and trickled
+   {{Wiki|Blood}}, already clotted, oozed from the sundered [[skull]] and trickled
-   from many other cuts and bruises upon the body, arms and legs. Death
+   from many other cuts and bruises upon the [[body]], arms and {{Wiki|legs}}. [[Death]]
    was near at hand.
-       Taking a rosary from his bag, the bhikkhu opened one of the nain's
+       Taking a rosary from his bag, the [[bhikkhu]] opened one of the nain's
-   hands and placed it there. It would thus act as a skilful object of
+   hands and placed it there. It would thus act as a [[skilful]] [[object]] of
-   touch (//phassarammana//), if the nain's touch-consciousness still
+   {{Wiki|touch}} (//phassarammana//), if the nain's [[touch-consciousness]] still
-   functioned. After sprinkling him with cooling water, he began to
+   functioned. After sprinkling him with cooling [[water]], he began to
-   intone the suttas (discourses) for protection (//paritta//). This he
+   intone the [[suttas]] ([[discourses]]) for [[protection]] (//[[paritta]]//). This he
-   did so that there would be a skilful sound-object (//saddarammana//)
+   did so that there would be a [[skilful]] sound-object (//[[saddarammana]]//)
    upon which the nain's death-consciousness (//cutti-citta//) could be
-   concentrated. Though he tried to chant steadily and evenly, to give
+   [[concentrated]]. Though he tried to [[chant]] steadily and evenly, to give
-   confidence to the dying nain -- if indeed he heard him, his voice was
+   [[confidence]] to the dying nain -- if indeed he heard him, his {{Wiki|voice}} was
    not without trembling.
-       The minutes drew on and after the opening salutation of "Namo
+       The minutes drew on and after the opening salutation of "[[Namo tassa]]....", the [[Karaniya Metta Sutta]] (on [[loving-kindness]]), the
-  tassa....", the Karaniya Metta Sutta (on loving-kindness), the
+   [[Mahamangala Sutta]] (on the greatest [[blessings]]), and the [[Ratana Sutta]]
-   Mahamangala Sutta (on the greatest blessings), and the Ratana Sutta
+   followed each other. [*] As the closing words of the last [[sutta]]:
-   followed each other. [*] As the closing words of the last sutta:
+   "Sangham namassama, suvatti hotu (To the [[Sangha]] let us [[bow]]: May [[bliss]]
-   "Sangham namassama, suvatti hotu (To the Sangha let us bow: May bliss
    abound!)" -- as these words were softly chanted upon the shimmering
-   air, a last breath arose and gaspingly fell -- and the body was still.
+   [[air]], a last [[breath]] arose and gaspingly fell -- and the [[body]] was still.
-   His good companion had passed on according to his kamma and as the
+   His good companion had passed on according to his [[kamma]] and as the
-   bhikkhu earnestly vowed: May it truly be to a better state of affairs
+   [[bhikkhu]] earnestly [[vowed]]: May it truly be to a better [[state]] of affairs
-   than this! After that, if only to relieve his own mind -- and who
+   than this! After that, if only to relieve his [[own mind]] -- and who
-   knows, perhaps his erstwhile friend could still hear him in his new
+   [[knows]], perhaps his erstwhile [[friend]] could still hear him in his new
-   condition -- he intoned further the Buddha Jayamangala stanzas with
+   [[condition]] -- he intoned further the [[Buddha]] Jayamangala [[stanzas]] with
-   their refrain of: "By the power of this (truth) may you be endowed
+   their refrain of: "By the power of this ([[truth]]) may you be endowed
-   with victory and blessings."
+   with victory and [[blessings]]."
-   * [For these discourses, see Wheel No. 54, The Mirror of the Dhamma.]
+   * [For these [[discourses]], see [[Wheel]] No. 54, The [[Mirror of the Dhamma]].]
-       It is widely believed in Buddhist lands that merits (//punna//)
+       It is widely believed in [[Buddhist]] lands that [[merits]] (//[[punna]]//)
-   are transferable providing that one has a compassion deep enough with
+   are transferable providing that one has a [[compassion]] deep enough with
-   others and a wisdom grown great. For the well-faring of the dead nain,
+   others and a [[wisdom]] grown great. For the well-faring of the [[dead]] nain,
-   his friend made over to him all and any merits which he might have
+   his [[friend]] made over to him all and any [[merits]] which he might have
-   accumulated, including those gathered by the recitation of these
+   [[accumulated]], including those [[gathered]] by the {{Wiki|recitation}} of these
-   hallowed scriptures.
+   [[hallowed]] [[scriptures]].
@@ Line 644: / Line 638: @@
-       We take up the story again three days later when bhikkhus have
+       We take up the story again three days later when [[bhikkhus]] have
-   gathered for reciting the traditional chants for the dead. The father
+   [[gathered]] for reciting the [[traditional]] [[chants]] for the [[dead]]. The father
-   of the dead nain has also arrived. The chanting is solemn indeed and
+   of the [[dead]] nain has also arrived. The [[chanting]] is solemn indeed and
-   rolls on sonorously through the tropic night, spreading its peaceful
+   rolls on sonorously through the tropic night, spreading its [[peaceful]]
-   sound far beyond the range of the pressure lamps which light up but a
+   [[sound]] far beyond the range of the pressure lamps which {{Wiki|light}} up but a
-   small circle in the bamboo forest. Seated upon mats covering the
+   small circle in the {{Wiki|bamboo}} {{Wiki|forest}}. Seated upon mats covering the
-   ground lay-people listen reverently with joined palms (//anjali//),
+   ground lay-people listen reverently with joined palms (//[[anjali]]//),
-   while the chanting proceeds. Our bhikkhu, seated with others upon some
+   while the [[chanting]] proceeds. Our [[bhikkhu]], seated with others upon some
-   more mats, concentrates all his attention upon the chanting, making it
+   more mats, [[concentrates]] all his [[attention]] upon the [[chanting]], making it
-   proceed not from the throat but deep down from the heart.
+   proceed not from the {{Wiki|throat}} but deep down from the [[heart]].
-       At its conclusion, there is some informal talk upon Dhamma
+       At its conclusion, there is some informal talk upon [[Dhamma]]
-   especially regarding death and kamma and then more general
+   especially regarding [[death]] and [[kamma]] and then more general
-   conversation opens concerning what arrangements should be made. A
+   [[conversation]] opens concerning what arrangements should be made. A
-   westerner might notice, if one had been present, that although this
+   westerner might notice, if one had been {{Wiki|present}}, that although this
-   ceremony roughly corresponded to a funeral service, no one was
+   {{Wiki|ceremony}} roughly corresponded to a [[funeral service]], no one was
-   weeping, or even looking particularly sad -- and certainly not the
+   weeping, or even looking particularly [[sad]] -- and certainly not the
-   father of the late nain. Whatever tears there had been over his death,
+   father of the late nain. Whatever {{Wiki|tears}} there had been over his [[death]],
-   they were long since over and quickly stopped by such Buddhist
+   they were long since over and quickly stopped by such [[Buddhist]]
-   recollections as the fact that rebirth takes place according to kamma
+   [[recollections]] as the fact that [[rebirth]] takes place according to [[kamma]]
    and that nothing of this can be changed by weeping. And again, the
-   injunction to live in the present without attachment to the past which
+   injunction to live in the {{Wiki|present}} without [[attachment]] to the {{Wiki|past}} which
-   is irreclaimably gone. And the reflection that rebirth may already be
+   is irreclaimably gone. And the {{Wiki|reflection}} that [[rebirth]] may already be
-   accomplished and (it is always sincerely hoped) be superior in
+   accomplished and (it is always sincerely hoped) be {{Wiki|superior}} in
-   happiness to this state; would it not be strange to be miserable
+   [[happiness]] to this [[state]]; would it not be strange to be [[miserable]]
-   because someone else was now more happy than he was in this life?
+   because someone else was now more [[happy]] than he was in this [[life]]?
-   Putting aside all self-pity which makes for most of the tears at
+   Putting aside all self-pity which makes for most of the {{Wiki|tears}} at
-   death, a good Buddhist concentrates upon the situation //now// and
+   [[death]], a good [[Buddhist]] [[concentrates]] upon the situation //now// and
-   sees what can best be accomplished in the present.
+   sees what can best be accomplished in the {{Wiki|present}}.
-       The conversation has turned to the customary presentation, in this
+       The [[conversation]] has turned to the customary presentation, in this
-   case by the father, of robes (//civara//) upon the death of a
+   case by the father, of [[robes]] (//[[civara]]//) upon the [[death]] of a
-   relative. Sometimes ready-made robes are laid upon the coffin and
+   [[relative]]. Sometimes ready-made [[robes]] are laid upon the coffin and
-   received by bhikkhus as //pamsukula// (intentionally cast-off cloth);
+   received by [[bhikkhus]] as //[[pamsukula]]// (intentionally cast-off cloth);
    at other times, white cloth is similarly given to be made up into
-   robes. The strictest practice and one which is followed by a few
+   [[robes]]. The strictest practice and one which is followed by a few
-   thudong bhikkhus is to take cloth which has been used as a
+   [[thudong]] [[bhikkhus]] is to take cloth which has been used as a
-   corpse-wrapping and make this into robes -- this is a practice from
+   corpse-wrapping and make this into [[robes]] -- this is a practice from
-   the time of the Lord Buddha and such robes may truly be called
+   the time of the [[Lord Buddha]] and such [[robes]] may truly be called
-   `rag-robes.' [*] Our bhikkhu wishes to benefit from the present
+   `rag-robes.' [*] Our [[bhikkhu]] wishes to [[benefit]] from the {{Wiki|present}}
-   circumstances so as to obtain such a robe. The father of the dead nain
+   circumstances so as to obtain such a robe. The father of the [[dead]] nain
-   has already bought about twenty yards of white cloth for pamsukula
+   has already bought about twenty yards of white cloth for [[pamsukula]]
-   robes. This has then to be inserted into the coffin and then to be
+   [[robes]]. This has then to be inserted into the coffin and then to be
-   extracted at the time of burning. Later, our bhikkhu will cut it up
+   extracted at the time of burning. Later, our [[bhikkhu]] will cut it up
-   and sew it to make traditional patchwork pattern and the robes that he
+   and sew it to make [[traditional]] patchwork pattern and the [[robes]] that he
-   makes from this cloth will ever remind him of death, by stains and
+   makes from this cloth will ever remind him of [[death]], by stains and
-   smell for some time and for longer by the memory of how they were
+   {{Wiki|smell}} for some time and for longer by the [[memory]] of how they were
    obtained.
-   * [Pamsukulik'anga (Refuse-rag-wearer's) Practice, the 1st Dhutanga --
+   * [Pamsukulik'anga (Refuse-rag-wearer's) Practice, the 1st [[Dhutanga]] --
         see Preamble.]
-       The next day, food being finished, our bhikkhu turns his attention
+       The next day, [[food]] being finished, our [[bhikkhu]] turns his [[attention]]
-   to the large coffin which rests under some trees. Candles and incense,
+   to the large coffin which rests under some [[trees]]. {{Wiki|Candles}} and [[incense]],
-   the Buddhist symbols respectively of Enlightenment and of the perfume
+   the [[Buddhist symbols]] respectively of [[Enlightenment]] and of the [[perfume]]
-   of strict morality (//sila//), are burning round about. As he
+   of strict [[morality]] (//[[sila]]//), are burning round about. As he
-   approaches the coffin, the smell grows stronger -- the peculiarly
+   approaches the coffin, the {{Wiki|smell}} grows stronger -- the peculiarly
-   repulsive smell of a human body's decay, which spreads its sweetly
+   repulsive {{Wiki|smell}} of a [[human]] [[body's]] [[decay]], which spreads its sweetly
    sickening odours for many yards about. It is not without some
    apprehension of what he will see upon raising the lid that he
-   proceeds, for he has read the descriptions of bodily decay as used for
+   proceeds, for he has read the descriptions of [[bodily]] [[decay]] as used for
-   meditation purposes but reading does not satisfy him, the bhikkhu
+   [[meditation]] purposes but reading does not satisfy him, the [[bhikkhu]]
    wishes to see for himself.
        Lifting the lid, he gazes within and is immediately and deeply
    impressed that these descriptions as found for instance in the
-   Satipatthana Sutta, [*] are but poor substitutes for beholding the
+   [[Satipatthana Sutta]], [*] are but poor substitutes for beholding the
-   real thing. His companion in life was a handsome young man, even with
+   real thing. His companion in [[life]] was a handsome young man, even with
-   his hair shaved off: this body which lay before him was quite as
+   his [[hair]] shaved off: this [[body]] which lay before him was quite as
-   hideous as temple wall-paintings sometimes show and emphasized for him
+   hideous as [[temple]] wall-paintings sometimes show and emphasized for him
    that words are quite inadequate for portraying such sights.
-   * [See Wheel No. 19, The Foundations of Mindfulness.]
+   * [See [[Wheel]] No. 19, The [[Foundations of Mindfulness]].]
-       So, the young nain with unblemished body and pleasing face died
+       So, the young nain with unblemished [[body]] and [[pleasing]] face [[died]]
-   but three days before and now what does our bhikkhu perceive? His
+   but three days before and now what does our [[bhikkhu]] {{Wiki|perceive}}? His
-   companion is certainly not there! This puffed, distorted, oozing mass,
+   companion is certainly not there! This puffed, distorted, oozing {{Wiki|mass}},
-   blueish in colour is not the man he knew! Nothing resembles him. Three
+   blueish in {{Wiki|colour}} is not the man he knew! Nothing resembles him. Three
-   days have sufficed to change everything. Gaining this insight and the
+   days have sufficed to change everything. Gaining this [[insight]] and the
-   perception of impurity in even living bodies -- what to speak of dead
+   [[perception of impurity]] in even living [[bodies]] -- what to speak of [[dead]]
-   ones -- he continues with the work he has set out to do. The body is
+   ones -- he continues with the work he has set out to do. The [[body]] is
-   already covered by the stained robes of the late nain and the white
+   already covered by the stained [[robes]] of the late nain and the white
    cloth is laid over this. Having completed his work, he reseals the
-   coffin to await the time of cremation. As the lid is replaced so the
+   coffin to await the time of [[cremation]]. As the lid is replaced so the
-   stench grows less but the whole experience has burned itself deep into
+   stench grows less but the whole [[experience]] has burned itself deep into
-   his mind and will not lesson. Indeed, he may develop it into a
+   his [[mind]] and will not lesson. Indeed, he may develop it into a
-   fruitful meditation when he sees with inward sight his //own// body
+   fruitful [[meditation]] when he sees with inward [[sight]] his //[[own]]// [[body]]
-   not only as liable to such a condition but actually experiences the
+   not only as liable to such a [[condition]] but actually [[experiences]] the
-   body (not then `his' body) as //being// in such a state.
+   [[body]] (not then `his' [[body]]) as //being// in such a [[state]].
-       Climbing back to his dwelling high above the forest, he muses:
+       Climbing back to his dwelling high above the {{Wiki|forest}}, he muses:
-   Where such a terrible sight as this can be found so soon originating
+   Where such a terrible [[sight]] as this can be found so soon originating
-   from apparently pleasing conditions -- where such and worse can be
+   from apparently [[pleasing]] [[conditions]] -- where such and worse can be
-   found, what sort of world is this? Who will waste their lives after
+   found, what sort of [[world]] is this? Who will waste their [[lives]] after
-   such a perception? Who will longer be deluded by the sugar-coating of
+   such a [[perception]]? Who will longer be deluded by the sugar-coating of
-   the world's sense-attractions after seeing thus? Will they not rather
+   the world's sense-attractions after [[seeing]] thus? Will they not rather
-   sense the bitter pill beneath? Is this not the time to turn away from
+   [[sense]] the [[bitter]] pill beneath? Is this not the time to turn away from
-   those conditions giving rise to the bitterness? Is it not the time to
+   those [[conditions]] giving rise to the [[bitterness]]? Is it not the time to
-   devote oneself to that Dhamma which is "lovely at its beginning,
+   devote oneself to that [[Dhamma]] which is "lovely at its beginning,
    lovely in its middle course, and lovely at its ending"? Some such
-   thoughts as these, our bhikkhu thinks.
+   [[thoughts]] as these, our [[bhikkhu]] [[thinks]].
        For those who can do more, this is the time to join those millions
-   who have gone forth like our bhikkhu with robes and bowl, rejecting
+   who have gone forth like our [[bhikkhu]] with [[robes]] and [[bowl]], rejecting
-   all that the world values, and seeking to reject both ignorance and
+   all that the [[world]] values, and seeking to reject both [[ignorance]] and
-   craving (//avijja-tanha//), those twin conditions for bitterness, to
+   [[craving]] (//avijja-tanha//), those twin [[conditions]] for [[bitterness]], to
-   win in the Dispensation of the Conqueror, that Enlightenment which he
+   win in the Dispensation of the Conqueror, that [[Enlightenment]] which he
    also won.
-       So urges the Enlightened One:
+       So [[urges]] the [[Enlightened One]]:
              "Shed thou householder's finery,
-             As coral tree its leaves in fall:
+             As {{Wiki|coral tree}} its leaves in fall:
-             And going forth in yellow clad,
+             And going forth in [[yellow]] clad,
-             Fare lonely as rhinoceros.
+             Fare lonely as [[rhinoceros]].
-             And rid of passion, error, hate,
+             And rid of [[passion]], error, [[hate]],
-             The fetters having snapped in twain
+             The [[fetters]] having snapped in twain
-             Fearless when as life ebbs away
+             [[Fearless]] when as [[life]] ebbs away
-             Fare lonely as rhinoceros."
+             Fare lonely as [[rhinoceros]]."
@@ Line 774: / Line 768: @@
-             The bhikkhu who has retired to a solitary abode
+             The [[bhikkhu]] who has retired to a {{Wiki|solitary}} abode
-             and has calmed his mind and who comprehends the
+             and has [[calmed]] his [[mind]] and who comprehends the
-             Dhamma with insight -- in him there arises a
+             [[Dhamma]] with [[insight]] -- in him there arises a
-             delight that transcends all human delight.
+             [[delight]] that {{Wiki|transcends}} all [[human]] [[delight]].
                                                  (Dhp. 373)
-       Our bhikkhu will live anywhere that is conducive to his practice
+       Our [[bhikkhu]] will live anywhere that is conducive to his [[practice of meditation]] and to winning [[insight]] but certain types of abode are
-  of meditation and to winning insight but certain types of abode are
    generally more suitable for him than others.
-       From ancient times a favourite dwelling-place of the thudong
+       From [[ancient]] times a favourite dwelling-place of the [[thudong]]
-   bhikkhu has been a cave, indeed this is really the best environment
+   [[bhikkhu]] has been a {{Wiki|cave}}, indeed this is really the best {{Wiki|environment}}
    providing that a suitable one can be found. Not all are good for
-   meditation and our bhikkhu upon arriving at a cave new to him would
+   [[meditation]] and our [[bhikkhu]] upon arriving at a {{Wiki|cave}} new to him would
-   inspect it with the following points in mind.
+   inspect it with the following points in [[mind]].
-       People are very fond of making caves into shrines -- and some of
+       [[People]] are very fond of making [[caves]] into [[shrines]] -- and some of
    these are very beautiful with hundreds or thousands of Buddha-figures
-   of different sizes ranged about the cave, sitting on blocks of stone
+   of different sizes ranged about the {{Wiki|cave}}, sitting on blocks of stone
-   and stalagmite near to the floor and gazing down compassionately from
+   and stalagmite near to the floor and gazing down [[compassionately]] from
-   apparently inaccessible niches near the lofty roof. Such caves and
+   apparently inaccessible niches near the lofty roof. Such [[caves]] and
-   others more rustic acquire fame as places of pilgrimage in proportion
+   others more rustic acquire [[fame]] as places of [[pilgrimage]] in proportion
-   to their beauty and ease of approach. Now, if our bhikkhu were to make
+   to their [[beauty]] and ease of approach. Now, if our [[bhikkhu]] were to make
-   his sitting place in some such cave, he would surely be disturbed by
+   his sitting place in some such {{Wiki|cave}}, he would surely be disturbed by
-   the people visiting the shrine. Apart from the noise that they make,
+   the [[people]] visiting the [[shrine]]. Apart from the noise that they make,
    some would certainly approach him, perhaps trying to engage him in
-   ordinary conversation, or coming to ask for charms or blessings, since
+   ordinary [[conversation]], or coming to ask for charms or [[blessings]], since
-   popular ideas of `holiness' are rather less exacting or more vague
+   popular [[ideas]] of `holiness' are rather less exacting or more vague
-   than the freedom from the fetters (//samyojana//) which mark a Noble
+   than the freedom from the [[fetters]] (//[[samyojana]]//) which mark a [[Noble One]] (//[[ariya]]//) according to the [[Pali Canon]]. Therefore, if he does not
-  One (//ariya//) according to the Pali Canon. Therefore, if he does not
+   wish to instruct in [[Dhamma]], much less to engage in [[worldly]] matters, he
-   wish to instruct in Dhamma, much less to engage in worldly matters, he
+   will avoid all such [[caves]].
-   will avoid all such caves.
-       Apart from people, bats are also fond of caves in the dark depths
+       Apart from [[people]], bats are also fond of [[caves]] in the dark depths
    of which they live in their thousands. They also make their noises,
    cheeping and swishing about, but their noises are much less
-   objectionable than is the smell of their dung. This is very good for
+   objectionable than is the {{Wiki|smell}} of their dung. This is very good for
-   growing plants but less agreeable to a meditator's nose. Usually, they
+   growing [[plants]] but less agreeable to a [[meditator's]] {{Wiki|nose}}. Usually, they
-   will not live near to the cave entrance, especially if the sun comes
+   will not live near to the {{Wiki|cave}} entrance, especially if the {{Wiki|sun}} comes
-   in and so, other conditions being favourable, our bhikkhu may live
+   in and so, other [[conditions]] being [[favourable]], our [[bhikkhu]] may live
    there.
-       Other conditions include sound and heat. In this noisy age,
+       Other [[conditions]] include [[sound]] and heat. In this noisy age,
-   rackety iron boxes of various shapes travel over land, water and
+   rackety {{Wiki|iron}} boxes of various shapes travel over land, [[water]] and
-   through the air and their sound is surprisingly hard to escape from.
+   through the [[air]] and their [[sound]] is surprisingly hard to escape from.
-   It is understandable therefore that caves adjacent to airfields,
+   It is understandable therefore that [[caves]] adjacent to airfields,
    motorways or railways, will also be avoided.
-       The great advantage of a cave in a tropical country is its equable
+       The great advantage of a {{Wiki|cave}} in a tropical country is its equable
-   temperature. Cool even on the hottest days of the hot season, and warm
+   temperature. Cool even on the hottest days of the [[hot]] season, and warm
-   in the coldest nights of the cold weather, it is very favourable for a
+   in the coldest nights of the cold weather, it is very [[favourable]] for a
-   meditating bhikkhu. Caves which have wide openings to the south or
+   [[meditating]] [[bhikkhu]]. [[Caves]] which have wide openings to the [[south]] or
-   west are therefore less suitable for the hot weather. Other
+   [[west]] are therefore less suitable for the [[hot]] weather. Other
-   inconveniences to consider are the danger of falling rocks and the
+   inconveniences to consider are the [[danger]] of falling rocks and the
-   presence of carbon dioxide. Also, it sometimes happens that earth
+   presence of {{Wiki|carbon}} dioxide. Also, it sometimes happens that [[earth]]
-   godlings (//bhummadevata//) take up their residence in caves and not
+   godlings (//[[bhummadevata]]//) take up their residence in [[caves]] and not
-   all of them will welcome a bhikkhu staying there as this will
+   all of them will welcome a [[bhikkhu]] staying there as this will
-   interfere with their pleasures. Indeed, there are stories of bhikkhus
+   interfere with their [[pleasures]]. Indeed, there are stories of [[bhikkhus]]
-   being evicted by spirits but there is at least one instance of an
+   being evicted by [[spirits]] but there is at least one instance of an
-   experienced bhikkhu (lately a famous meditation teacher in this
+   [[experienced]] [[bhikkhu]] (lately a famous [[meditation]] [[teacher]] in this
-   country) who sat night after night in a cave defeating all the efforts
+   country) who sat night after night in a {{Wiki|cave}} defeating all the efforts
-   of godlings to oust him. Our bhikkhu, if he is wise, seeks for the
+   of godlings to oust him. Our [[bhikkhu]], if he is [[wise]], seeks for the
-   protection of any gods there abiding, when he first arrives at a cave.
+   [[protection]] of any [[gods]] there abiding, when he first arrives at a {{Wiki|cave}}.
-   With gods giving their blessing to his efforts, meditation certainly
+   With [[gods]] giving their [[blessing]] to his efforts, [[meditation]] certainly
    becomes easier; while, if the opposite should occur, it may be
    impossible.
-       Finally, a consideration of great importance: its distance from
+       Finally, a [[consideration]] of great importance: its distance from
-   the nearest village. As most thudong bhikkhus go to collect alms every
+   the nearest village. As most [[thudong]] [[bhikkhus]] go to collect [[alms]] every
-   day and as bhikkhus are not allowed to store food, so a village must
+   day and as [[bhikkhus]] are not allowed to store [[food]], so a village must
-   be within walking distance. How far this is depends upon the vigour
+   be within walking distance. How far this is depends upon the [[vigour]]
-   and age of our bhikkhu. Half a mile or a mile's distance is desirable
+   and age of our [[bhikkhu]]. Half a mile or a mile's distance is desirable
    in any case being thus beyond village noises but it does happen that a
-   cave otherwise ideal may be too far from the village for the bhikkhu
+   {{Wiki|cave}} otherwise {{Wiki|ideal}} may be too far from the village for the [[bhikkhu]]
    to walk there and back. In this case the villagers will help the
-   bhikkhu by taking their food out half-way.
+   [[bhikkhu]] by taking their [[food]] out half-way.
-       He may find that living in a cave is a little eerie at first and
+       He may find that living in a {{Wiki|cave}} is a little eerie at first and
-   should any "fear, trembling or hair-raising" take place, no doubt he
+   should any "{{Wiki|fear}}, trembling or hair-raising" take place, no [[doubt]] he
-   will at least remember the Metta Sutta (Lord Buddha's discourse on
+   will at least remember the [[Metta Sutta]] ([[Lord Buddha's]] [[discourse]] on
-   loving-kindness). Also well-fitted for recitation at such a time is
+   [[loving-kindness]]). Also well-fitted for {{Wiki|recitation}} at such a time is
-   the Discourse on the Flags (//Dhajagga Sutta//) where the medicines
+   the [[Discourse]] on the Flags (//[[Dhajagga Sutta]]//) where the {{Wiki|medicines}}
-   recommended for fear are the Recollections of the Buddha, Dhamma and
+   recommended for {{Wiki|fear}} are the [[Recollections]] of the [[Buddha]], [[Dhamma]] and
-   Sangha. If our bhikkhu is still better read in the Pali Canon, he will
+   [[Sangha]]. If our [[bhikkhu]] is still better read in the [[Pali Canon]], he will
-   remember the Discourse on Fear and Dread (//Bhayabherava Sutta// in
+   remember the [[Discourse]] on {{Wiki|Fear}} and Dread (//[[Bhayabherava Sutta]]// in
-   //Majjhima Nikaya//) where Lord Buddha describes the way in which he
+   //[[Majjhima Nikaya]]//) where [[Lord Buddha]] describes the way in which he
-   trained himself to be mindful of fear while he was yet a Bodhisatta
+   trained himself to be [[mindful]] of {{Wiki|fear}} while he was yet a [[Bodhisatta]]
-   (Wisdom-being striving for Buddhahood).
+   (Wisdom-being striving for [[Buddhahood]]).
-       What sort of picture do we get of our bhikkhu in his cave? If he
+       What sort of picture do we get of our [[bhikkhu]] in his {{Wiki|cave}}? If he
-   is staying long he will probably have built himself a bamboo or wooden
+   is staying long he will probably have built himself a {{Wiki|bamboo}} or wooden
    pallet above which will hang his crot. To one side somewhere, hang his
    bag and candle-lamp. Near to him will be a water-flask and, if it is
-   dark, possibly a torch. His bowl is placed securely on a flat rock
+   dark, possibly a torch. His [[bowl]] is placed securely on a flat rock
-   while any robes which he is not using are folded up neatly upon his
+   while any [[robes]] which he is not using are folded up neatly upon his
-   pallet. He is sitting quietly facing the direction of his head when
+   pallet. He is sitting quietly facing the [[direction]] of his head when
    laying down.[*] If one were to watch intently, it would be difficult
-   to detect even breath movements in his body, swathed as it is in
+   to detect even [[breath]] movements in his [[body]], swathed as it is in
-   rather shabby patched robes of folded ochre. Above him, the roof
+   rather shabby patched [[robes]] of folded ochre. Above him, the roof
    vaults in great arches and mysterious hollows half-lit by the dim
-   light. Steady and distant is the dripping of water which makes through
+   {{Wiki|light}}. Steady and distant is the dripping of [[water]] which makes through
    long ages great columns slowly joining roof and floor. Sunlight
    filters through a leafy screen for a few minutes and is gone and
-   perhaps a bee drones in but finding little of interest soon finds its
+   perhaps a bee drones in but finding little of [[interest]] soon finds its
-   way out. All is very still, very silent.
+   way out. All is very still, very [[silent]].
-   * [Because if he has a small Buddha-figure or Dhamma-book, it will be
+   * [Because if he has a small [[Buddha-figure]] or Dhamma-book, it will be
         placed respectfully near to his head.]
@@ Line 889: / Line 881: @@
              He who sits alone, sleeps alone, walks alone,
              who is strenuous and subdues himself alone,
-             will find delight in the solitude of the
+             will find [[delight]] in the [[solitude]] of the
-             forest.[*]
+             {{Wiki|forest}}.[*]
                                                  (Dhp. 305)
-   * [This verse summarizes the 8th Dhutanga Practice (//Arannik'anga//)
+   * [This verse summarizes the 8th [[Dhutanga]] Practice (//Arannik'anga//)
         -- see Preamble.]
-       Caves are by far the best abode but they, especially ideal ones,
+       [[Caves]] are by far the best abode but they, especially {{Wiki|ideal}} ones,
    are rare so that we should go on to describe something of the more
-   common `home' of thudong bhikkhus -- the forest.
+   common `home' of [[thudong]] [[bhikkhus]] -- the {{Wiki|forest}}.
-       The advantages of dwelling in the forest are several. First, there
+       The advantages of dwelling in the {{Wiki|forest}} are several. First, there
-   is much of it in many Buddhist countries. Then, as it is the sort of
+   is much of it in many [[Buddhist]] countries. Then, as it is the sort of
    place where most men do not like to live (except they are secure and
-   comfortable in a strong house), the thudong bhikkhu is not likely to
+   comfortable in a strong house), the [[thudong]] [[bhikkhu]] is not likely to
-   be disturbed, not at any rate by his fellow-men. Like other thudong
+   be disturbed, not at any rate by his fellow-men. Like other [[thudong]]
-   abodes, it conduces to contentment with little; also, it makes very
+   [[abodes]], it conduces to [[contentment]] with little; also, it makes very
-   necessary the development of metta or loving-kindness. [*]
+   necessary the [[development]] of [[metta]] or [[loving-kindness]]. [*]
-   * [See WHEEL No. 7, The Practice of Loving-kindness.]
+   * [See WHEEL No. 7, The Practice of [[Loving-kindness]].]
        Besides advantages, there are quite a number of possible
-   hindrances to practice while forest-dwelling. For instance, metta is
+   [[hindrances]] to practice while [[forest-dwelling]]. For instance, [[metta]] is
-   made rather essential by the presence of all sorts of potentially
+   made rather [[essential]] by the presence of all sorts of potentially
-   antipathetic creatures, the most dangerous of which are snakes. This
+   antipathetic creatures, the most [[dangerous]] of which are {{Wiki|snakes}}. This
-   is certainly emphasized in the Pali Canon by the presence of a special
+   is certainly emphasized in the [[Pali Canon]] by the presence of a special
-   chant, the Khanda Paritta, in which the person chanting stresses that
+   [[chant]], the [[Khanda]] [[Paritta]], in which the [[person]] [[chanting]] stresses that
-   he has metta towards and does no harm to all creatures including four
+   he has [[metta]] towards and does no harm to all creatures including four
-   species of snakes.
+   {{Wiki|species}} of {{Wiki|snakes}}.
-       There is a little story to illustrate this. An old Buddhist nun
+       There is a little story to illustrate this. An old [[Buddhist nun]]
    was living in a small hut close to the jungle. Her hut had one doorway
-   and she usually sat on the bamboo floor for meditation against the
+   and she usually sat on the {{Wiki|bamboo}} floor for [[meditation]] against the
    opposite wall. She was quite accustomed to see the tails of large
    lizards appear out of the thatch overhead where they lived.
    Occasionally they fell out but being quite harmless, they would
    scamper away quickly. One day, hearing such a bump on her floor, she
-   opened her eyes but instead of seeing a lizard, there was an angry
+   opened her [[eyes]] but instead of [[seeing]] a {{Wiki|lizard}}, there was an [[angry]]
-   snake of the poisonous species coiling and uncoiling itself. Instantly
+   {{Wiki|snake}} of the {{Wiki|poisonous}} {{Wiki|species}} coiling and uncoiling itself. Instantly
-   recollecting the meditation on metta, she pervaded herself and the
+   recollecting the [[meditation on metta]], she pervaded herself and the
-   whole hut with this spirit. The snake which lay between her and the
+   whole hut with this [[spirit]]. The {{Wiki|snake}} which lay between her and the
    door and had been threatening to strike her now quietly coiled up and
    after a few minutes, slithered out of the doorway. This anecdote
    illustrates quite a common occurrence for one dwelling in the jungle:
-   how a meditator can be brought into close proximity with the untamed
+   how a [[meditator]] can be brought into close proximity with the untamed
-   animal world. Is it necessary to stress further the value of metta in
+   [[animal world]]. Is it necessary to [[stress]] further the value of [[metta]] in
    such surroundings?
-       While the power of Lord Buddha's metta was so great that he could
+       While the power of [[Lord Buddha's]] [[metta]] was so great that he could
-   calm the rutting wild elephant Nalagiri, there have been many thudong
+   [[calm]] the rutting wild [[elephant]] [[Nalagiri]], there have been many [[thudong]]
-   bhikkhus up to modern times who have lived continuously in the forest
+   [[bhikkhus]] up to {{Wiki|modern}} times who have lived continuously in the {{Wiki|forest}}
-   developing the Brahma-viharas [*] (the Divine Abidings -- in
+   developing the [[Brahma-viharas]] [*] (the [[Divine]] Abidings -- in
-   loving-kindness, compassion, sympathetic joy and equanimity), and with
+   [[loving-kindness]], [[compassion]], [[sympathetic joy]] and [[equanimity]]), and with
-   whom forest animals become friends. For the man who has love -- and no
+   whom {{Wiki|forest}} [[animals]] become friends. For the man who has [[love]] -- and no
-   fear because no hatred -- of other creatures, those creatures will not
+   {{Wiki|fear}} because no [[hatred]] -- of other creatures, those creatures will not
-   fear him. In this connection there are a number of Jataka stories
+   {{Wiki|fear}} him. In this connection there are a number of [[Jataka]] stories
-   which tell of the Bodhisatta's life in the forest when, living in a
+   which tell of the [[Bodhisatta's]] [[life]] in the {{Wiki|forest}} when, living in a
-   hermitage, all manner of animals became his companions.
+   [[hermitage]], all manner of [[animals]] became his companions.
-   * [See WHEEL No. 6; "The Four Sublime States".]
+   * [See WHEEL No. 6; "The [[Four Sublime States]]".]
        Still, there do seem to be some creatures which do not respond so
-   well to metta and therefore, returning to the case of our thudong
+   well to [[metta]] and therefore, returning to the case of our [[thudong]]
-   bhikkhu, he will be wise not to spread his sitting cloth over the
+   [[bhikkhu]], he will be [[wise]] not to spread his sitting cloth over the
    entrance to an ants' nest, nor to pitch his crot near places where
-   stagnant water lies. Regarding the latter, he would be courting the
+   stagnant [[water]] lies. Regarding the [[latter]], he would be courting the
    attentions of vast numbers of hungry mosquitoes. The crot is an
-   effective protection against but it can be hot inside while cooler air
+   effective [[protection]] against but it can be [[hot]] inside while cooler [[air]]
    blows without. So if a place can be found fairly free of mosquitoes,
-   at least during the day, our bhikkhu will abide more happily. As to
+   at least during the day, our [[bhikkhu]] will abide more happily. As to
    ants, they come in all shapes and colours and a good range of sizes
-   and mill about everywhere and our bhikkhu knows that it is safe to
+   and mill about everywhere and our [[bhikkhu]] [[knows]] that it is safe to
    assume that all bite, so it is well to stay away from their roads,
    tunnels and doorways. A few drops of paraffin sprinkled round his
    sitting-cloth will ensure that he is fairly secure against invasion.
-       Unless the forest is really ancient with dense shade, our bhikkhu
+       Unless the {{Wiki|forest}} is really [[ancient]] with dense shade, our [[bhikkhu]]
-   will experience extremes of heat and cold unknown to the cave-dweller.
+   will [[experience]] extremes of heat and cold unknown to the cave-dweller.
-   In the hot season the sun blazes down from our of the cloudless sky
+   In the [[hot]] season the {{Wiki|sun}} blazes down from our of the cloudless sky
    overhead and the small shade of his crot will be insufficient. Even
-   under a tree, at least in open forest, hot winds are liable to blow
+   under a [[tree]], at least in open {{Wiki|forest}}, [[hot]] [[winds]] are liable to blow
-   and make life less pleasant. [*] The conditions in densely-shaded rain
+   and make [[life]] less [[pleasant]]. [*] The [[conditions]] in densely-shaded [[rain]]
-   forest rather resemble cave-dwelling but there is an increase of
+   {{Wiki|forest}} rather resemble cave-dwelling but there is an increase of
-   biting life to reckon with as well as the rainfall.
+   biting [[life]] to reckon with as well as the rainfall.
-   * [The practice of the 9th Dhutanga (//Rukkha-mulik'anga//) is
+   * [The practice of the 9th [[Dhutanga]] (//Rukkha-mulik'anga//) is
         therefore possible at some places and times, See Preamble.]
-       Forest-dwelling is only possible for the thudong bhikkhu all the
+       [[Forest-dwelling]] is only possible for the [[thudong]] [[bhikkhu]] all the
-   year round, if he has a small hut to supplement the protection of his
+   year round, if he has a small hut to supplement the [[protection]] of his
-   crot. [*] During the three months of the Rains Retreat (Vassa --
+   crot. [*] During the three months of the [[Rains Retreat]] ([[Vassa]] --
    approximately July to September), he must in any case dwell with a
-   roof over his head. It is quite common for thudong bhikkhus to have a
+   roof over his head. It is quite common for [[thudong]] [[bhikkhus]] to have a
-   small wood and bamboo hut built by a supporter in some favourable
+   small [[wood]] and {{Wiki|bamboo}} hut built by a supporter in some [[favourable]]
-   place in the forest and to dwell there either alone or with a nain or
+   place in the {{Wiki|forest}} and to dwell there either alone or with a nain or
    boy to assist him.
-   * [Thus limiting the practice of the 10th Dhutanga,
+   * [Thus limiting the practice of the 10th [[Dhutanga]],
-        //Abbhokasik'anga// (Open-air-dweller's) Practice, to the dry
+        //[[Abbhokasik'anga]]// (Open-air-dweller's) Practice, to the dry
         season and cool places: see Preamble.]
-       Forest life is very far from silent for, quite apart from the
+       {{Wiki|Forest}} [[life]] is very far from [[silent]] for, quite apart from the
-   occasional noises of the larger animals, smaller ones, especially
+   occasional noises of the larger [[animals]], smaller ones, especially
-   insects keep up an almost continuous racket. Cicadas and grasshoppery
+   {{Wiki|insects}} keep up an almost continuous racket. Cicadas and grasshoppery
    creatures although small, manage to produce incredible volumes of
-   sound sometimes resembling that of railway trains! The only times when
+   [[sound]] sometimes resembling that of railway trains! The only times when
-   they are silent is when presumably they are sleeping. This is during
+   they are [[silent]] is when presumably they are [[sleeping]]. This is during
    the heat of midday and afternoon and during the middle watch of the
    night. Unfortunately this quietness coincides with the times when
-   human beings also are most inclined to sleep.
+   [[human beings]] also are most inclined to [[sleep]].
-       However, forest conditions vary very much and our bhikkhu will not
+       However, {{Wiki|forest}} [[conditions]] vary very much and our [[bhikkhu]] will not
-   find all the unfavourable conditions together, but since this world is
+   find all the unfavourable [[conditions]] together, but since this [[world]] is
-   one level of samsara, there are bound to be one or more flies in the
+   one level of [[samsara]], there are [[bound]] to be one or more flies in the
    ointment.
-       We may think of him on a moonlit night in the hot weather. A
+       We may think of him on a moonlit night in the [[hot]] weather. A
-   cooling wind blows stirring the trees many of which are leafless,
+   cooling [[wind]] blows stirring the [[trees]] many of which are leafless,
-   while filling the air with the fragrance of some tree's blossoms. A
+   while filling the [[air]] with the {{Wiki|fragrance}} of some tree's blossoms. A
-   little bamboo hut stands raised upon wooden legs and upon its open
+   little {{Wiki|bamboo}} hut stands raised upon wooden {{Wiki|legs}} and upon its open
-   platform a boy sleeps. The bhikkhu paces up and down his walk which is
+   platform a boy sleeps. The [[bhikkhu]] paces up and down his walk which is
-   some thirty feet long and made under tall trees. The dark end of it is
+   some thirty feet long and made under tall [[trees]]. The dark end of it is
-   lit by his candle-lamp hanging from a tree while the moon lights up
+   lit by his candle-lamp hanging from a [[tree]] while the [[moon]] lights up
    the rest. Light is necessary since thick, tubular millipedes have
    their homes on either side of his walk and also like to wander upon
    its smooth and freshly- swept surface.
-       Our bhikkhu finishes his walking and contemplatively returns to
+       Our [[bhikkhu]] finishes his walking and contemplatively returns to
-   his hut. Mounting the bamboo ladder to the platform, he stops before
+   his hut. Mounting the {{Wiki|bamboo}} ladder to the platform, he stops before
    the door to his tiny room. Over the door is fixed a polished wooden
    board upon which the following words are cut and coloured:
-             Handa dani bhikkhave, amantayami vo:
+             Handa dani [[bhikkhave]], amantayami vo:
-             Vayadhamma sankhara, appamadena sampadetha'ti.
+             Vayadhamma [[sankhara]], appamadena sampadetha'ti.
-             "Pay attention, O bhikkhus, I exhort you:
+             "Pay [[attention]], O [[bhikkhus]], I exhort you:
-             Going to destruction are all compounded things,
+             Going to destruction are all [[compounded]] things,
-             With heedfulness make an effort!"
+             With [[heedfulness]] make an [[effort]]!"
-       These are the last recorded words of Lord Buddha: his final
+       These are the last recorded words of [[Lord Buddha]]: his final
-   exhortation to the thudong bhikkhus of those days. [*]
+   exhortation to the [[thudong]] [[bhikkhus]] of those days. [*]
    * [See WHEEL No. 67-69, p. 75]
-       For our thudong bhikkhu now they not only have the significance of
+       For our [[thudong]] [[bhikkhu]] now they not only have the significance of
-   being the last instructions, since his own practice -- and perhaps
+   being the last instructions, since his [[own]] practice -- and perhaps
-   realization -- accord well with them.
+   [[realization]] -- accord well with them.
@@ Line 1,049: / Line 1,041: @@
              `Should one find a sagacious man who points out
-             faults and reproves, as if indicating a hidden
+             faults and reproves, as if indicating a [[hidden treasure]], let one associate with such a [[wise person]]. It is always better and never worse for
-            treasure, let one associate with such a wise
-            person. It is always better and never worse for
              him who cultivates the acquaintance of such a one.
              Let him admonish, instruct and shield one from
-             evil; a dear one is he to the good, detestable to
+             [[evil]]; a dear one is he to the good, detestable to
              the wicked.'
                                                     (Dhp. 76-7)
-       The greatest teachers of the thudong tradition have very often
+       The greatest [[teachers]] of the [[thudong]] [[tradition]] have very often
-   wandered all their lives, never settling down long in any one place
+   wandered all their [[lives]], never settling down long in any one place
-   except for the annual Rains Retreat, or when extreme old age forced
+   except for the annual [[Rains Retreat]], or when extreme [[old age]] forced
-   them to do so. Some have never founded viharas (monastic residences),
+   them to do so. Some have never founded [[viharas]] ([[monastic]] residences),
-   leaving this to those of their disciples who had an aptitude for such
+   leaving this to those of their [[disciples]] who had an aptitude for such
    work.
-       Our bhikkhu, however, especially if he still requires guidance,
+       Our [[bhikkhu]], however, especially if he still requires guidance,
-   may live in a thudong vihara. This will be rather different from the
+   may live in a [[thudong]] [[vihara]]. This will be rather different from the
-   ordinary run of viharas where bhikkhus usually live two or three
+   ordinary run of [[viharas]] where [[bhikkhus]] usually live two or three
    together in large huts (//kuti//), or even if they live singly, their
    residences will be crowded closely together being built about an open
-   hall (//sala//). A thudong vihara is distinguished by having the huts
+   hall (//sala//). A [[thudong]] [[vihara]] is {{Wiki|distinguished}} by having the huts
    set so that from one, another cannot be seen. This is not difficult as
-   wood, bamboo and thatch blend easily into the jungle. In each hut, one
+   [[wood]], {{Wiki|bamboo}} and thatch blend easily into the jungle. In each hut, one
-   bhikkhu lives and orders his time according to his practice and
+   [[bhikkhu]] [[lives]] and orders his time according to his practice and
    ability.
-       Our bhikkhu will not often meet others resident there; once or
+       Our [[bhikkhu]] will not often meet others resident there; once or
-   twice a day at most. The first time is when all gather in the hall to
+   twice a day at most. The first time is when all [[gather]] in the hall to
-   prepare themselves for pindapata while the second may be in the
+   prepare themselves for [[pindapata]] while the second may be in the
    evening when some fruit drink is served. At this time also, the
-   venerable teacher of meditation may give some instruction, as he sees
+   [[venerable teacher]] of [[meditation]] may give some instruction, as he sees
-   fit. General instructions, for instance on matters of Vinaya (monastic
+   fit. General instructions, for instance on matters of [[Vinaya]] ([[monastic discipline]]), will be given to the {{Wiki|community}} of resident [[bhikkhus]] every
-  discipline), will be given to the community of resident bhikkhus every
+   {{Wiki|Holy}} Day ([[uposatha]] -- the Full and [[Half Moon]] Days) after the
-   Holy Day (uposatha -- the Full and Half Moon Days) after the
+   {{Wiki|recitation}} of the [[Patimokkha]] (the [[bhikkhus]]' Fundamental [[Precepts]]).
-   recitation of the Patimokkha (the bhikkhus' Fundamental Precepts).
-       If our bhikkhu wishes for individual instruction in some matter,
+       If our [[bhikkhu]] wishes for {{Wiki|individual}} instruction in some {{Wiki|matter}},
-   he will approach his teacher after the evening instruction has been
+   he will approach his [[teacher]] after the evening instruction has been
-   given and, after saluting him with the triple prostration, he will
+   given and, after saluting him with the triple [[prostration]], he will
-   question him respectfully. If we were present in the hall, pillared
+   question him respectfully. If we were {{Wiki|present}} in the hall, pillared
-   with roughly shaped tree trunks and lit by candles burning before the
+   with roughly shaped [[tree]] trunks and lit by {{Wiki|candles}} burning before the
-   gilded and painted shrine of Lord Buddha, we should notice the great
+   gilded and painted [[shrine]] of [[Lord Buddha]], we should notice the great
-   respect which he pays to his teacher. He sits in a respectful position
+   [[respect]] which he pays to his [[teacher]]. He sits in a respectful position
-   never pointing his feet towards the teacher and he always raises his
+   never pointing his feet towards the [[teacher]] and he always raises his
-   joined palms (anjali) when speaking to the teacher while, when the
+   joined palms ([[anjali]]) when {{Wiki|speaking}} to the [[teacher]] while, when the
-   latter speaks to him, he places them clasped together in his lap and
+   [[latter]] speaks to him, he places them clasped together in his lap and
-   listens attentively. Our bhikkhu's teacher is for him one who has
+   listens attentively. Our [[bhikkhu's]] [[teacher]] is for him one who has
-   experienced some degree of the Dhamma in his own heart and not merely
+   [[experienced]] some [[degree]] of the [[Dhamma]] in his [[own]] [[heart]] and not merely
-   read about it out of books. Such teachers are therefore accorded great
+   read about it out of [[books]]. Such [[teachers]] are therefore accorded great
-   veneration and anyone going to such a teacher, yet not making the
+   veneration and anyone going to such a [[teacher]], yet not making the
    usual salutations, would probably be regarded as being difficult to
-   teach -- because of the presence of strong conceit. [*]
+   teach -- because of the presence of strong [[conceit]]. [*]
-   * [For an interesting case of this in ancient times see the "Sutra of
+   * [For an [[interesting]] case of this in [[ancient]] times see the "[[Sutra of Hui Neng]] (Wei Lang)" and the [[master's]] encounter there with
-       Hui Neng (Wei Lang)" and the master's encounter there with
+        [[Bhikkhu]] Fa-Ta.]
-        Bhikkhu Fa-Ta.]
-       In some thudong viharas, usually those inclined to less strict
+       In some [[thudong]] [[viharas]], usually those inclined to less strict
-   observance, there is communal meditation and puja in the morning
+   [[observance]], there is communal [[meditation]] and [[puja]] in the morning
-   before pindapata and again in the evening. Some teachers favour this
+   before [[pindapata]] and again in the evening. Some [[teachers]] favour this
-   while others prefer their disciples to lead a more solitary life. Both
+   while others prefer their [[disciples]] to lead a more {{Wiki|solitary}} [[life]]. Both
-   may be valuable to our bhikkhu according to his character and
+   may be valuable to our [[bhikkhu]] according to his [[character]] and
    progress.
-       Upon uposatha-nights it is also a feature in some thudong viharas,
+       Upon uposatha-nights it is also a feature in some [[thudong]] [[viharas]],
-   to chant Lord Buddha's discourses all through the night, the bhikkhus
+   to [[chant]] [[Lord Buddha's]] [[discourses]] all through the night, the [[bhikkhus]]
-   not sleeping. [*] This may be interspersed with some instructions from
+   not [[sleeping]]. [*] This may be interspersed with some instructions from
-   the meditation master and perhaps by the individual practice of
+   the [[meditation master]] and perhaps by the {{Wiki|individual}} practice of
-   walking. Where practice already goes deep, this chanting, slow and
+   walking. Where practice already goes deep, this [[chanting]], slow and
-   rhythmic, may well be an aid to attainment in meditation.
+   rhythmic, may well be an aid to [[attainment]] in [[meditation]].
-   * [This is a modification of the 13th Dhutanga (Nesajjik'anga -- the
+   * [This is a modification of the 13th [[Dhutanga]] (Nesajjik'anga -- the
         Sitter's Practice).  See also Preamble.]
        Regarding this, there was once a twelve year old boy who sat down
-   one evening with other pious lay-people who were practising meditation
+   one evening with other pious lay-people who were practising [[meditation]]
-   while the bhikkhus chanted. He knew nothing about how to practise, nor
+   while the [[bhikkhus]] chanted. He knew nothing about how to practise, nor
-   had he ever sat in meditation posture before. But a very great
+   had he ever sat in [[meditation posture]] before. But a very great
    meditation-master lived there at that time and was leading the
-   bhikkhus in chanting. These factors all combining led that boy through
+   [[bhikkhus]] in [[chanting]]. These factors all combining led that boy through
-   successive stages of mental concentration until he reached complete
+   successive stages of [[mental concentration]] until he reached complete
-   meditation (//appana samadhi//). He was still sitting rapt in
+   [[meditation]] (//[[appana samadhi]]//). He was still sitting rapt in
-   stillness when the bhikkhus prepared to go collecting pindapata. The
+   stillness when the [[bhikkhus]] prepared to go collecting [[pindapata]]. The
-   meditation-master upon seeing him, decided not unnaturally, that the
+   meditation-master upon [[seeing]] him, decided not unnaturally, that the
-   boy would make a good disciple. After rousing him, and giving him the
+   boy would make a good [[disciple]]. After [[rousing]] him, and giving him the
-   precepts, the boy lived in that vihara learning the way from his
+   [[precepts]], the boy lived in that [[vihara]] {{Wiki|learning}} the way from his
-   master.
+   [[master]].
-       One bhikkhu, well-practised in meditation, was famous for the easy
+       One [[bhikkhu]], well-practised in [[meditation]], was famous for the easy
-   control he had over his body. Sitting down in the temple at eight
+   control he had over his [[body]]. Sitting down in the [[temple]] at eight
    o'clock upon uposatha-nights, he would not find it necessary to change
-   his posture until six o'clock the next morning. He never got up from
+   his [[posture]] until six o'clock the next morning. He never got up from
-   his seat, his gaze never wandered anywhere, he just concentrated upon
+   his seat, his gaze never wandered anywhere, he just [[concentrated]] upon
-   chanting from the heart being completely absorbed in this.
+   [[chanting]] from the [[heart]] being completely absorbed in this.
-       Our bhikkhu will be encouraged by his teacher to live with him
+       Our [[bhikkhu]] will be encouraged by his [[teacher]] to live with him
-   until such times as the latter feels that he has sufficient knowledge
+   until such times as the [[latter]] [[feels]] that he has sufficient [[knowledge]]
-   of the Dhamma and strong enough meditation to go off on his own, to
+   of the [[Dhamma]] and strong enough [[meditation]] to go off on his [[own]], to
-   practise in a cave or forest. There are disciples who like to stay
+   practise in a {{Wiki|cave}} or {{Wiki|forest}}. There are [[disciples]] who like to stay
-   with their teachers until death parts them. There are others who want
+   with their [[teachers]] until [[death]] parts them. There are others who want
    to go off quickly and practise alone. It sometime happens that the
-   latter experience one of the ecstatic absorptions (//jhana//) and
+   [[latter]] [[experience]] one of the {{Wiki|ecstatic}} absorptions (//[[jhana]]//) and
    conclude from this, since they lack sufficient Dhamma-knowledge and
-   the guidance of their teacher, that they have won a noble (//ariya//)
+   the guidance of their [[teacher]], that they have won a [[noble]] (//[[ariya]]//)
-   attainment. Sometimes such bhikkhus proclaim this out of ignorance and
+   [[attainment]]. Sometimes such [[bhikkhus]] proclaim this out of [[ignorance]] and
-   gain quite a following: however, their fame soon dwindles for one
+   gain quite a following: however, their [[fame]] soon dwindles for one
-   cannot //pretend//, intentionally or otherwise, to be an Arahant (an
+   cannot //pretend//, intentionally or otherwise, to be an [[Arahant]] (an
-   Accomplished Sage), or even to have reached one of the lower stages of
+   Accomplished [[Sage]]), or even to have reached one of the lower stages of
-   ariyan attainment.
+   [[ariyan]] [[attainment]].
-       A famous teacher once had a pupil who esteemed himself to be an
+       A famous [[teacher]] once had a pupil who esteemed himself to be an
-   Arahant but the former knew that he was not so but that his mind was
+   [[Arahant]] but the former knew that he was not so but that his [[mind]] was
-   really overcome by the perversions (//vipallasa//). Now this teacher
+   really overcome by the [[perversions]] (//vipallasa//). Now this [[teacher]]
    had another pupil who, although he could neither read nor write, had
-   such experience of Dhamma that many consider that he was really an
+   such [[experience]] of [[Dhamma]] that many consider that he was really an
-   Arahant. He lived alone in a cave and seldom spoke and when he did so,
+   [[Arahant]]. He lived alone in a {{Wiki|cave}} and seldom spoke and when he did so,
-   he uttered only words of Dhamma, never mere pleasantries. The famous
+   he uttered only words of [[Dhamma]], never mere pleasantries. The famous
-   teacher was in the habit of sending any of his pupils who became
+   [[teacher]] was in the [[Wikipedia:Habit (psychology)|habit]] of sending any of his pupils who became
-   deluded to this great pupil, of whom he thought very highly. So he
+   deluded to this great pupil, of whom he [[thought]] very highly. So he
-   sent his deluded disciple to him. The first and only words which the
+   sent his deluded [[disciple]] to him. The first and only words which the
    great pupil spoke to the deluded one, were: "Sit here." The former
-   gave the latter no instruction, he only sat in meditation with him day
+   gave the [[latter]] no instruction, he only sat in [[meditation]] with him day
    and night only rarely breaking off for the barest necessities. After
    two weeks of this rigorous treatment, the deluded one at least gained
-   the insight that he was not after all an Arahant and then returned to
+   the [[insight]] that he was not after all an [[Arahant]] and then returned to
-   live with his teacher. In this way he was cured of this manifestation
+   live with his [[teacher]]. In this way he was cured of this [[manifestation]]
-   of the perverted mind (//vipallasacitta//).
+   of the perverted [[mind]] (//vipallasacitta//).
-       Living in a vihara, at least for some time, will enable the
+       Living in a [[vihara]], at least for some time, will enable the
-   thudong bhikkhu to make his meditation practice grow strongly and that
+   [[thudong]] [[bhikkhu]] to make his [[meditation practice]] grow strongly and that
-   "fear, trembling and hair-raising" which he might easily experience in
+   "{{Wiki|fear}}, trembling and hair-raising" which he might easily [[experience]] in
    other more remote surroundings, are less likely to arise there.
-       He has the guidance of the Good Friend (//kalyana-mitta//, as the
+       He has the guidance of the [[Good Friend]] (//[[kalyana-mitta]]//, as the
-   meditation teacher is called), and the companionship of the good, that
+   [[meditation]] [[teacher]] is called), and the companionship of the good, that
    is of fellow-bhikkhus and nains who are likewise striving to
-   accomplish the goal of complete liberation of the mind. In this way he
+   accomplish the goal of [[complete liberation]] of the [[mind]]. In this way he
-   has the best possible environment for progress in his meditation and
+   has the best possible {{Wiki|environment}} for progress in his [[meditation]] and
-   may stay with his teacher for many years. This is particularly true if
+   may stay with his [[teacher]] for many years. This is particularly true if
-   the pupil finds just the right teacher who can instruct him in the
+   the pupil finds just the right [[teacher]] who can instruct him in the
    right way to go. For just as pupils vary as to the proportions of
-   differing defilements in their characters, so teachers vary with
+   differing [[defilements]] in their characters, so [[teachers]] vary with
-   regard to different attainments and ability.
+   regard to different [[attainments]] and ability.
@@ Line 1,205: / Line 1,193: @@
              `Just as a storm cannot prevail against a rocky
-             mountain, so Mara can never overpower one who
+             mountain, so [[Mara]] can never overpower one who
-             lives devoted to the meditations on impurity (of
+             [[lives]] devoted to the [[meditations]] on [[impurity]] (of
-             the body), who is controlled in senses, moderate
+             the [[body]]), who is controlled in [[senses]], moderate
-             in eating and endowed with faith and earnest
+             in eating and endowed with [[faith]] and earnest
-             effort.'
+             [[effort]].'
                                                          (Dhp. 8)
-       What can we say of other bhikkhu abodes? Generally the thudong
+       What can we say of other [[bhikkhu]] [[abodes]]? Generally the [[thudong]]
-   bhikkhu looks with disfavour upon living on a mountain -- unless that
+   [[bhikkhu]] looks with disfavour upon living on a mountain -- unless that
    is, there happens to be a village near and at approximately the same
-   altitude. Our bhikkhu knows that his bowlful of rice is quite heavy
+   altitude. Our [[bhikkhu]] [[knows]] that his bowlful of {{Wiki|rice}} is quite heavy
    enough, especially after a long walk, without having to haul it up a
-   mountain path. Whenever bhikkhus ceased to rely on pindapata, as for
+   mountain [[path]]. Whenever [[bhikkhus]] ceased to rely on [[pindapata]], as for
-   instance in China, they were able to live upon mountain heights in
+   instance in [[China]], they were able to live upon mountain heights in
-   peace and solitude.
+   [[peace]] and [[solitude]].
-       Among abodes recommended in the "Path of Purification" is the
+       Among [[abodes]] recommended in the "[[Path of Purification]]" is the
-   charnel-field or bone-yard. This is said to be an excellent abode for
+   charnel-field or bone-yard. This is said to be an {{Wiki|excellent}} abode for
-   greed (//lobha//) characters. It appears to have been a common custom
+   [[greed]] (//[[lobha]]//) characters. It appears to have been a common {{Wiki|custom}}
-   in ancient India to take corpses to a special part of the forest and
+   in {{Wiki|ancient India}} to take [[corpses]] to a special part of the {{Wiki|forest}} and
-   to leave them there to go to their dissolution. Thus a thudong bhikkhu
+   to leave them there to go to their dissolution. Thus a [[thudong]] [[bhikkhu]]
    lighting upon such a place might be able to see all the various stages
-   of decay of the body -- as they are described in detail in the above
+   of [[decay]] of the [[body]] -- as they are described in detail in the above
-   work. [*] Such was, of course, an unforgettable lesson upon the fate
+   work. [*] Such was, of course, an unforgettable lesson upon the [[fate]]
-   of his own body.
+   of his [[own]] [[body]].
-   * [See Ch. VI, "Foulness as a meditation subject." This is also
+   * [See Ch. VI, "[[Foulness]] as a [[meditation]] [[subject]]." This is also
         Susanik'anga (Charnel-ground-dweller's) Practice, the 11th
-        Dhutanga. See also Preamble.]
+        [[Dhutanga]]. See also Preamble.]
        Nowadays, in this country, bone-yards like this cannot be found,
-   for burning the body sooner or later has taken the place of the
+   for burning the [[body]] sooner or later has taken the place of the
-   natural process of its return to the component elements. Therefore it
+   natural process of its return to the component [[elements]]. Therefore it
-   is now almost impossible to live in this environment and the best that
+   is now almost impossible to live in this {{Wiki|environment}} and the best that
    can be done is to dwell near a burning ground. Usually there will not
-   be much of bones remaining, only piles of ashes, still there is for
+   be much of [[bones]] remaining, only piles of ashes, still there is for
-   many the fear of spirits (//peta//) to overcome. It is commonly
+   many the {{Wiki|fear}} of [[spirits]] (//[[peta]]//) to overcome. It is commonly
-   assumed that such a birth follows a human one and that the hungry
+   assumed that such a [[birth]] follows a [[human]] one and that the [[hungry ghost]] or [[spirit]] lurks about near its former [[body]], sometimes with [[evil]]
-  ghost or spirit lurks about near its former body, sometimes with evil
    intent while others are supposed to be more kindly disposed. This may
-   sometimes happen when peta-birth actually follows the human one
+   sometimes happen when peta-birth actually follows the [[human]] one
-   because of peta-like kamma, but popular belief assumes that this is
+   because of peta-like [[kamma]], but popular [[belief]] assumes that this is
    invariable.
        However this may be, a certain amount of caution is required
-   before dwelling in such a place. If our bhikkhu is of imaginative
+   before dwelling in such a place. If our [[bhikkhu]] is of imaginative
-   disposition, he must have his imagination well under control before
+   disposition, he must have his [[imagination]] well under control before
-   dwelling in a burning-ground. An uncontrolled imagination coupled with
+   dwelling in a burning-ground. An uncontrolled [[imagination]] coupled with
    loneliness, the natural noises of the night and the dimly lighted
-   surroundings can result in an unbalanced mind.
+   surroundings can result in an unbalanced [[mind]].
-       A good many years ago now, there was a nain recently ordained and
+       A good many years ago now, there was a nain recently [[ordained]] and
-   fifteen years of age. His meditation master sent him to dwell
+   fifteen years of age. His [[meditation master]] sent him to dwell
    overnight in the local burning-ground-cum-graveyard which was well out
-   of the village, in the jungle. Not knowing that it is proper to
+   of the village, in the jungle. Not [[knowing]] that it is proper to
    inspect such a place in full daylight first, noting how all the rocks,
-   trees, tombs etc. are placed -- he arrived there only at dusk. After
+   [[trees]], tombs etc. are placed -- he arrived there only at dusk. After
    laying a cloth to sit upon and hanging up his crot, he began to look
    around. Finding a suitable place to walk up and down, he decided to
-   begin his meditations in this way. As he was turning round, at one
+   begin his [[meditations]] in this way. As he was turning round, at one
-   end, out of the corner of his eye, he saw a great black phantom
+   end, out of the corner of his [[eye]], he saw a great black phantom
    looming up, its jagged arms outstretched, the claw-like fingers ready
-   to seize him. In fear and trembling he continued his walking and so
+   to seize him. In {{Wiki|fear}} and trembling he continued his walking and so
-   great was his terror of the unknown `thing' that he did not sit or lie
+   great was his {{Wiki|terror}} of the unknown `thing' that he did not sit or lie
-   down all that night but walked and stood meditating (with a glance
+   down all that night but walked and stood [[meditating]] (with a glance
    every so often to see that `it' had not moved). When dawn came, the
    'thing' became less black and menacing, slowly resolving itself into a
    stricken tree-trunk!
-       As custom has changed so much that the boneyard is no longer to be
+       As {{Wiki|custom}} has changed so much that the boneyard is no longer to be
-   found, there was in this country many years ago a senior bhikkhu who
+   found, there was in this country many years ago a senior [[bhikkhu]] who
-   decided to remedy this lack. This teacher dwelt in a little vihara in
+   decided to remedy this lack. This [[teacher]] dwelt in a little [[vihara]] in
    a patch of woodland outside a small town and near the old capital of
-   Ayuthia. Very few bhikkhus stayed in this vihara for after they had
+   Ayuthia. Very few [[bhikkhus]] stayed in this [[vihara]] for after they had
    seen what they came to see, he sent them away to practice on their
-   own. And what did they see?
+   [[own]]. And what did they see?
-       This teacher had constructed a flower garden and all round it he
+       This [[teacher]] had [[constructed]] a [[flower]] [[garden]] and all round it he
    had built a high wall pierced by only one door and that was padlocked.
-   The flowers that grew in this garden were very special ones, special
+   The [[flowers]] that grew in this [[garden]] were very special ones, special
-   bhikkhu flowers. The flowers of laymen are of gorgeous colours,
+   [[bhikkhu]] [[flowers]]. The [[flowers]] of [[laymen]] are of gorgeous colours,
-   entrancing shapes and subtle perfumes but these flowers for bhikkhus
+   entrancing shapes and {{Wiki|subtle}} [[perfumes]] but these [[flowers]] for [[bhikkhus]]
-   although they had their colours, shapes and perfumes, were rather
+   although they had their colours, shapes and [[perfumes]], were rather
-   different. Inside the garden there were constructed a number of open
+   different. Inside the [[garden]] there were [[constructed]] a number of open
    troughs covered by glass frames from one end of which rose a long
-   pipe. When a man died in the town, the teacher would go and personally
+   pipe. When a man [[died]] in the town, the [[teacher]] would go and personally
-   carry away the body, slinging it over his shoulder. Taking it to his
+   carry away the [[body]], slinging it over his shoulder. Taking it to his
-   garden he would lay it in a trough and cover it with a frame.
+   [[garden]] he would lay it in a trough and cover it with a frame.
-       When a bhikkhu desiring a subject of meditation came to him, he
+       When a [[bhikkhu]] [[desiring]] a [[subject of meditation]] came to him, he
-   would be told by the teacher that he only instructed in the Cemetery
+   would be told by the [[teacher]] that he only instructed in the [[Cemetery Contemplations]]. At first the [[teacher]] would go with him into the [[garden]]
-  Contemplations. At first the teacher would go with him into the garden
+   during daylight and let him select a suitable `[[flower]]' for his
-   during daylight and let him select a suitable `flower' for his
+   [[meditations]]. Then he let the [[bhikkhu]] go in there alone, to fix the
-   meditations. Then he let the bhikkhu go in there alone, to fix the
+   [[subject]] in his [[mind]]. Finally, he was permitted to go in at night and
-   subject in his mind. Finally, he was permitted to go in at night and
+   spend the hours of {{Wiki|darkness}} [[meditating]] upon his `[[flower]]'. Then having
-   spend the hours of darkness meditating upon his `flower'. Then having
+   settled the [[meditation]] [[subject]] firmly in his [[mind]], the [[teacher]] would
-   settled the meditation subject firmly in his mind, the teacher would
+   tell the [[bhikkhu]] to go and to [[meditate]] alone.
-   tell the bhikkhu to go and to meditate alone.
        Before he went, he would receive instructions upon a further
-   aspect of the meditation which emphasized that it was not a body `out
+   aspect of the [[meditation]] which emphasized that it was not a [[body]] `out
-   there' which was to be seen, even in the mind. It was his own body
+   there' which was to be seen, even in the [[mind]]. It was his [[own]] [[body]]
-   which had to be seen with insight as bloated, festering, or just dry
+   which had to be seen with [[insight]] as bloated, festering, or just dry
-   bones, according to the stage of the decay selected. Thus were
+   [[bones]], according to the stage of the [[decay]] selected. Thus were
-   bhikkhus of that time enabled to free themselves from the deluded
+   [[bhikkhus]] of that time enabled to free themselves from the deluded
-   identification of this body as being `myself' or as `mine' -- by the
+   identification of this [[body]] as being `myself' or as `mine' -- by the
-   special exertions of this teacher.
+   special [[exertions]] of this [[teacher]].
-       Every teacher, as we have mentioned before has his own
+       Every [[teacher]], as we have mentioned before has his [[own]]
-   characteristic ways, both of instruction and of conduct. If our
+   [[characteristic]] ways, both of instruction and of conduct. If our
-   bhikkhu went to a certain teacher, a disciple of a yet more famous
+   [[bhikkhu]] went to a certain [[teacher]], a [[disciple]] of a yet more famous
-   master, he would have to put forth energy if he wished to live with
+   [[master]], he would have to put forth [[energy]] if he wished to live with
    him.
-       This teacher lived in a little ramshackle hut -- he would not let
+       This [[teacher]] lived in a little ramshackle hut -- he would not let
-   lay-people build him anything else, in a small jungle vihara -- and
+   lay-people build him anything else, in a small jungle [[vihara]] -- and
    was about eighty-five years old. It was his practice to begin his
    working day at five o'clock when he would vigorously start to sweep
-   the vihara grounds. Then, when it was light, he went out to collect
+   the [[vihara]] grounds. Then, when it was {{Wiki|light}}, he went out to collect
-   food. Returning, he ate a single meal of small quantity and for the
+   [[food]]. Returning, he ate a single meal of small {{Wiki|quantity}} and for the
-   rest of the day drank only water. Besides the two normal pujas, he
+   rest of the day drank only [[water]]. Besides the two normal [[pujas]], he
    made a third one in the middle of the night. To do this, he slept from
    ten o'clock until midnight -- and never used a mosquito-net -- and
-   then got up for puja, after which he slept again for another two
+   then got up for [[puja]], after which he slept again for another two
-   hours. Arising vigorous, he would sit in meditation until the
+   hours. [[Arising]] vigorous, he would sit in [[meditation]] until the
-   sweeping-time. His appearance was hale and it appeared that he might
+   sweeping-time. His [[appearance]] was hale and it appeared that he might
-   very well carry on with his way of life for another twenty years at
+   very well carry on with his way of [[life]] for another twenty years at
    least!
-       Stories about teachers are endless and this short account could
+       Stories about [[teachers]] are [[endless]] and this short account could
    never contain a tithe of them. So we must let these few suffice as
-   examples and close this section on thudong abodes.
+   examples and close this section on [[thudong]] [[abodes]].
@@ Line 1,351: / Line 1,337: @@
                                 WANDERING
-             `Those who exert themselves and are mindful,
+             `Those who exert themselves and are [[mindful]],
-             delight not in any abode. They are like swans that
+             [[delight]] not in any abode. They are like swans that
              abandon their like, leaving home after home
              behind.'
@@ Line 1,358: / Line 1,344: @@
        Today, when it is possible to go quickly everywhere by some
-   conveyance or other, why wander? What is the purpose of the thudong
+   conveyance or other, why wander? What is the {{Wiki|purpose}} of the [[thudong]]
-   bhikkhu who, alone or with one or two companions, prefers to go his
+   [[bhikkhu]] who, alone or with one or two companions, prefers to go his
-   way on foot? There are quite a lot of reasons why wandering in this
+   way on foot? There are quite a lot of [[reasons]] why wandering in this
-   manner is preferred. For example, the wanderer goes quietly and at
+   manner is preferred. For example, the {{Wiki|wanderer}} goes quietly and at
-   whatever speed he wishes. He is not brought into contact with others
+   whatever {{Wiki|speed}} he wishes. He is not brought into [[contact]] with others
-   who might disturb his contemplative way and he may stay at a place
+   who might disturb his {{Wiki|contemplative}} way and he may stay at a place
    just as long as it pleases him -- and leave it when he wishes. Also,
-   he is uninvolved with other people, no arrangements has he to make for
+   he is uninvolved with other [[people]], no arrangements has he to make for
    them while he gives trouble to none. In fact, his is the way of
    freedom. Then again, he reflects that this way of travel was used by
-   his great Master in the forty-five years of his teaching in India and
+   his great [[Master]] in the forty-five years of his [[teaching]] in [[India]] and
-   has been that of countless other bhikkhus seeking Enlightenment. The
+   has been that of countless other [[bhikkhus]] seeking [[Enlightenment]]. The
-   modern ways of travelling are good for getting to places quickly but
+   {{Wiki|modern}} ways of travelling are good for getting to places quickly but
-   not so good for gaining Enlightenment. There is distraction enough in
+   not so good for gaining [[Enlightenment]]. There is [[distraction]] enough in
-   the mind without churning it up still further -- some such thoughts he
+   the [[mind]] without churning it up still further -- some such [[thoughts]] he
-   thinks.
+   [[thinks]].
-       Reasons for wandering are also rather various and we are only
+       [[Reasons]] for wandering are also rather various and we are only
-   concerned with those motivated by the search for Enlightenment. The
+   concerned with those motivated by the search for [[Enlightenment]]. The
-   real purposes are threefold: to be able to dwell in solitary places
+   real purposes are threefold: to be able to dwell in {{Wiki|solitary}} places
-   for meditation; to visit meditation-masters who often stay far into
+   for [[meditation]]; to visit meditation-masters who often stay far into
-   the country or forest; or to go on pilgrimage to some famous shrine.
+   the country or {{Wiki|forest}}; or to go on [[pilgrimage]] to some famous [[shrine]].
        While the first and second have already been touched upon, the
-   third needs a few more words. By pilgrimage to a shrine is meant the
+   third needs a few more words. By [[pilgrimage]] to a [[shrine]] is meant the
-   desire that arises in some bhikkhu who has taken to thudong life, to
+   [[desire]] that arises in some [[bhikkhu]] who has taken to [[thudong]] [[life]], to
-   visit and make his puja at a great stupa (reliquary monument) where
+   visit and make his [[puja]] at a [[great stupa]] (reliquary monument) where
-   are enshrined some remains of Lord Buddha or the Arahants. Or perhaps
+   are enshrined some remains of [[Lord Buddha]] or the [[Arahants]]. Or perhaps
-   to go to some famous temple where an exceptionally beautiful image of
+   to go to some famous [[temple]] where an exceptionally beautiful image of
-   the Enlightened One is enshrined. All this he does with the idea that
+   the [[Enlightened One]] is enshrined. All this he does with the [[idea]] that
-   merit is gained from such actions and indeed, if our thudong bhikkhu,
+   [[merit]] is gained from such [[actions]] and indeed, if our [[thudong]] [[bhikkhu]],
-   or anyone else, goes on such pilgrimages single-mindedly and in deep
+   or anyone else, goes on such [[pilgrimages]] [[single-mindedly]] and in deep
-   devotion, the results for his own development in the Dhamma are bound
+   [[devotion]], the results for his [[own]] [[development]] in the [[Dhamma]] are [[bound]]
    to be fruitful.
-       If he wanders every day, especially if the weather is hot, the way
+       If he wanders every day, especially if the weather is [[hot]], the way
-   rough or both, his power of meditation must be very strong indeed, or
+   rough or both, his power of [[meditation]] must be very strong indeed, or
-   it will suffer from the impact of these external conditions. Tiredness
+   it will [[suffer]] from the impact of these external [[conditions]]. Tiredness
-   of the body after walking only four or five hours can be a great
+   of the [[body]] after walking only four or five hours can be a great
-   obstacle in the way of peaceful practice. Therefore, either he will
+   [[obstacle]] in the way of [[peaceful]] practice. Therefore, either he will
    walk one day and then finding a suitable place, stop there for three
    or four days, or, if he wishes to reach a definite place by a certain
-   time, then he puts by his practice of mental calm (//samatha//) and
+   time, then he puts by his practice of [[mental]] [[calm]] (//[[samatha]]//) and
-   takes up the full time application of mindfulness (//satipatthana//)
+   takes up the full time [[application]] of [[mindfulness]] (//[[satipatthana]]//)
    in its various aspects. [*]
-   * [For these see: Wheel No. 60, //The Satipatthana Sutta and its
+   * [For these see: [[Wheel]] No. 60, //The [[Satipatthana Sutta]] and its
-        Applications// and, //The Heart of Buddhist Meditation//, Rider
+        Applications// and, //The [[Heart of Buddhist Meditation]]//, Rider
-        and Co., London.]
+        and Co., {{Wiki|London}}.]
-       Besides the necessity of strong samadhi, it is quite sure that he
+       Besides the necessity of strong [[samadhi]], it is quite sure that he
-   must have a strong body able to endure blazing sun, heat, sweat, rough
+   must have a strong [[body]] able to endure blazing {{Wiki|sun}}, heat, {{Wiki|sweat}}, rough
-   ways, insects and cuts and bruises. These latter, together with
+   ways, {{Wiki|insects}} and cuts and bruises. These [[latter]], together with
-   blisters, are not infrequent in thudong life and can make his way very
+   blisters, are not infrequent in [[thudong]] [[life]] and can make his way very
    difficult. If he goes without sandals, rocks will cut and thorns
    pierce his feet, or going with them, the feet must be very hard or
    they will surely be chapped.
-       Strength of body is required so that he can carry comfortably his
+       Strength of [[body]] is required so that he can carry comfortably his
-   few essentials. What does a wandering thudong bhikkhu carry? First of
+   few [[essentials]]. What does a wandering [[thudong]] [[bhikkhu]] carry? First of
-   all, there are his eight essentials which are a bhikkhu's only
+   all, there are his eight [[essentials]] which are a [[bhikkhu's]] only
-   possessions. They are: three robes (one waist-cloth, one upper robe
+   possessions. They are: [[three robes]] (one waist-cloth, one upper robe
-   and one double robe, [*] a bowl (usually of thin malleable iron with a
+   and one double robe, [*] a [[bowl]] (usually of thin malleable {{Wiki|iron}} with a
    brass cover), a waist-band to secure the waist-cloth, a needle and
    thread, razor (of cut-throat pattern), and lastly, a water-strainer.
    These items he //must// take with him or if he loses any of them at
-   any time, they should be made good as soon as possible. In the thudong
+   any time, they should be made good as soon as possible. In the [[thudong]]
-   life, all these things have their relevance -- including the water-
+   [[life]], all these things have their relevance -- including the [[water]]-
    strainer which is a very important piece of equipment.
-   * [Having only three robes is the Ticivarik'anga
+   * [Having only [[three robes]] is the Ticivarik'anga
-        (Triple-robe-wearer's) practice -- the 2nd Dhutanga; see
+        (Triple-robe-wearer's) practice -- the 2nd [[Dhutanga]]; see
         Preamble.]
@@ Line 1,436: / Line 1,422: @@
    to have: a water-flask or kettle, his crot, a sitting cloth and one
    for bathing and probably a bhikkhu-bag containing a few additional
-   articles. Among these may be a candle-lamp, and or two medicines,
+   articles. Among these may be a candle-lamp, and or two {{Wiki|medicines}},
    toothpick-cum-brushes, perhaps a small folding clock and a penknife.
-   He may also carry a copy of the Patimokkha (his Fundamental Precepts)
+   He may also carry a copy of the [[Patimokkha]] (his Fundamental [[Precepts]])
-   in Pali with a translation into his own language and some small book
+   in [[Pali]] with a translation into his [[own]] [[language]] and some small [[book]]
-   on the teaching such as the Dhammapada. All these together make up a
+   on the [[teaching]] such as the [[Dhammapada]]. All these together make up a
-   good weight and generally he will only want to carry them before the
+   good {{Wiki|weight}} and generally he will only want to carry them before the
-   sun gets too high and the late afternoon or evening when it is
+   {{Wiki|sun}} gets too high and the late afternoon or evening when it is
    setting.
-       How then should we picture our bhikkhu as he makes his way by
+       How then should we picture our [[bhikkhu]] as he makes his way by
-   footpaths and stony tracks, through deep forest or open rice-fields?
+   footpaths and stony tracks, through deep {{Wiki|forest}} or open rice-fields?
-   He wears two of his robes, the double-thick one being usually wrapped
+   He wears two of his [[robes]], the double-thick one being usually wrapped
-   and stowed inside his bowl, unless it is very cold. His bowl is
+   and stowed inside his [[bowl]], unless it is very cold. His [[bowl]] is
    secured in its sling and tied tight to its stand, while the strap of
    the sling passes over one shoulder. His sitting cloth and a few other
-   things may also be put inside while the bathing-cloth forms an
+   things may also be put inside while the bathing-cloth [[forms]] an
-   additional outer protection for the bowl. His bag, the //crot// in its
+   additional outer [[protection]] for the [[bowl]]. His bag, the //crot// in its
-   sling and the water-flask, hang from the other shoulder. A thudong
+   sling and the water-flask, hang from the other shoulder. A [[thudong]]
-   bhikkhu does not wear his robes long but hitches them rather high and
+   [[bhikkhu]] does not wear his [[robes]] long but hitches them rather high and
-   so passes more easily through streams and over mountains. If he is in
+   so passes more easily through streams and over [[mountains]]. If he is in
-   open country and the sun is shining, he may place any handy piece of
+   open country and the {{Wiki|sun}} is shining, he may place any handy piece of
    cloth on his head, although this is always removed in accordance with
-   the Vinaya's injunctions when passing by houses or through villages.
+   the [[Vinaya's]] injunctions when passing by houses or through villages.
    The sandals on his feet are stout ones -- they have to be to take all
-   the knocks that his feet would otherwise suffer. In this way he goes,
+   the knocks that his feet would otherwise [[suffer]]. In this way he goes,
-   mindful of and joyful in the Dhamma.
+   [[mindful]] of and [[joyful]] in the [[Dhamma]].
        He may go alone or with a nain or small boy following, or he may
-   be with one or two other bhikkhus. Probably they will not be walking
+   be with one or two other [[bhikkhus]]. Probably they will not be walking
    very close together but prefer to be rather well-spaced so that
-   mindfulness does not suffer, nor conversation tend to break up their
+   [[mindfulness]] does not [[suffer]], nor [[conversation]] tend to break up their
-   silence. Every so often, at least in forests, one of the bhikkhus will
+   [[silence]]. Every so often, at least in forests, one of the [[bhikkhus]] will
-   spot some refreshing fruit tree and then they may turn in that
+   spot some refreshing fruit [[tree]] and then they may turn in that
-   direction and after gathering the wild fruits -- providing that it is
+   [[direction]] and after [[gathering]] the wild {{Wiki|fruits}} -- providing that it is
    not yet twelve o'clock -- sit eating them while taking a well-earned
-   rest. Certain bitter fruits, such as the emblic myrobalan, may be
+   rest. Certain [[bitter]] {{Wiki|fruits}}, such as the emblic [[myrobalan]], may be
-   taken after midday as they have medicinal properties and our bhikkhu
+   taken after midday as they have {{Wiki|medicinal}} properties and our [[bhikkhu]]
-   will be glad of these to help quench his thirst in the heat of the
+   will be glad of these to help quench his [[thirst]] in the heat of the
    afternoon.
-       A few thudong bhikkhus //en marche// in some ways resemble a small
+       A few [[thudong]] [[bhikkhus]] //en marche// in some ways resemble a small
-   detachment of soldiers. They both have uniforms, they both carry all
+   [[detachment]] of soldiers. They both have uniforms, they both carry all
    their needs along with them and in both cases the senior leads and the
    juniors follow, but here the resemblance ends. The former wear the
-   robe of peace, of harmlessness towards all living beings and all their
+   robe of [[peace]], of [[harmlessness]] towards [[all living beings]] and all their
-   possessions speak of a pacific way of life. No guns do they carry, but
+   possessions speak of a pacific way of [[life]]. No guns do they carry, but
-   //crots//, no grenades, but almsbowls. The wandering bhikkhu has
+   //crots//, no grenades, but almsbowls. The wandering [[bhikkhu]] has
-   conquered eastern Asia by these means, without dissension, without
+   conquered eastern {{Wiki|Asia}} by these means, without dissension, without
-   resort to violence, without wars but with loving-kindness and
+   resort to [[violence]], without [[wars]] but with [[loving-kindness]] and
-   compassion. And those mighty empires which ambitious and victorious
+   [[compassion]]. And those mighty empires which ambitious and victorious
    men have raised one after the other, by the use of force, shattering
-   opponents by wars innumerable -- all this might and glory has passed
+   opponents by [[wars]] {{Wiki|innumerable}} -- all this might and glory has passed
    away, has crumbled to defaced stones and time-smoothed coins found in
    distant jungles. But the Dispensation of the Conqueror who practised
-   and preached a morality based upon non-violence, this empire of peace
+   and [[preached]] a [[morality]] based upon [[non-violence]], this [[empire]] of [[peace]]
-   has endured. What is the message here for the empire-makers, political
+   has endured. What is the message here for the empire-makers, {{Wiki|political}}
-   or economic, of the present day? What has this Dhamma to say to those
+   or economic, of the {{Wiki|present}} day? What has this [[Dhamma]] to say to those
-   who think of their lives as a fight against others? Upon this matter,
+   who think of their [[lives]] as a fight against others? Upon this {{Wiki|matter}},
-   the Dhammapada has the following verse:
+   the [[Dhammapada]] has the following verse:
              Though he may conquer a thousand thousand men in
-             battle, yet, he is indeed the noblest victor who
+             {{Wiki|battle}}, yet, he is indeed the noblest victor who
              would conquer himself.
                                                    (Dhp. 103)
-       Our wandering bhikkhu may decide at the end of his day whether he
+       Our wandering [[bhikkhu]] may decide at the end of his day whether he
-   will stay the night in the forest, or cave or other suitable place, or
+   will stay the night in the {{Wiki|forest}}, or {{Wiki|cave}} or other suitable place, or
    whether, the country proving unfavourable, he will go to the nearest
-   village. If he elects in favour of the latter, it may well be that in
+   village. If he elects in favour of the [[latter]], it may well be that in
-   approaching the village in the evening light, some villagers will see
+   approaching the village in the evening {{Wiki|light}}, some villagers will see
-   him. Then some pious laymen will approach him and saluting him
+   him. Then some pious [[laymen]] will approach him and saluting him
-   respectfully, relieve his shoulders of bowl and crot and invite him to
+   respectfully, relieve his shoulders of [[bowl]] and crot and invite him to
-   stay for the night in the village vihara, or where there is no
+   stay for the night in the village [[vihara]], or where there is no
-   established residence for bhikkhus, in the `hall' (//sala//). Word
+   established residence for [[bhikkhus]], in the `hall' (//sala//). [[Word]]
-   will soon get round the village that a venerable thudong bhikkhu has
+   will soon get round the village that a [[venerable]] [[thudong]] [[bhikkhu]] has
-   arrived and people will then come to the hall bringing with them
+   arrived and [[people]] will then come to the hall bringing with them
-   things for his comfort -- a pillow, mat and of course, tea. In
+   things for his {{Wiki|comfort}} -- a pillow, mat and of course, tea. In
-   Thailand at any rate, this means `water-tea' (literally translated),
+   [[Thailand]] at any rate, this means `water-tea' (literally translated),
-   or as westerners would say, Chinese tea. He may also be offered honey
+   or as westerners would say, {{Wiki|Chinese}} tea. He may also be [[offered]] [[honey]]
-   or sugar to refresh himself and while he does this, people will sit
+   or [[sugar]] to refresh himself and while he does this, [[people]] will sit
    upon a lower level of the hall and respectfully enquire where he has
-   come from, whereto he will be going, how long has he been a bhikkhu
+   come from, whereto he will be going, how long has he been a [[bhikkhu]]
-   (how many Rains-Retreats?) -- and so forth. If our bhikkhu wishes, or
+   (how many Rains-Retreats?) -- and so forth. If our [[bhikkhu]] wishes, or
-   has the gift of teaching, the general conversation may well be turned
+   has the [[gift]] of [[teaching]], the general [[conversation]] may well be turned
-   towards Dhamma and the lay-people will sit listening intently and
+   towards [[Dhamma]] and the lay-people will sit listening intently and
    perhaps putting a question now and then upon some point which they do
    not understand.
-       Whenever there is time during the informal gathering, or when
+       Whenever there is time during the informal [[gathering]], or when
-   people have departed, our bhikkhu will have to see about patching up
+   [[people]] have departed, our [[bhikkhu]] will have to see about patching up
-   his skin bag which is so liable to become punctured even though he
+   his {{Wiki|skin}} bag which is so liable to become punctured even though he
-   takes great care. Villagers will give him more medicines, often of
+   takes great care. Villagers will give him more {{Wiki|medicines}}, often of
-   their own manufacture, if those he carries do not suffice. His various
+   their [[own]] [[manufacture]], if those he carries do not suffice. His various
    wounds, usually very small matters, may nevertheless give him plenty
-   of room for reflection upon the nature of the body. A small pimple
+   of room for {{Wiki|reflection}} upon the [[nature]] of the [[body]]. A small pimple
    soon grows into a large sore and an insignificant cut quickly pulsates
-   with oozing pus; and he remembers that each day he chants: "There are
+   with oozing pus; and he remembers that each day he [[chants]]: "There are
-   in this body -- //kesa// -- hair of the head, //loma// -- hair of the
+   in this [[body]] -- //[[kesa]]// -- [[hair]] of the head, //loma// -- [[hair]] of the
-   body ... and so forth, to... //taco// -- skin, //mamsam// -- flesh...
+   [[body]] ... and so forth, to... //[[taco]]// -- {{Wiki|skin}}, //mamsam// -- flesh...
-   //pubbo// -- pus, //lohitam// -- blood..." . His cuts and blisters are
+   //[[pubbo]]// -- pus, //lohitam// -- {{Wiki|blood}}..." . His cuts and blisters are
-   reminders for him that the bag of skin holds much which although
+   reminders for him that the bag of {{Wiki|skin}} holds much which although
-   usually hidden from ordinary sight, is liable to erupt and compel
+   usually hidden from ordinary [[sight]], is liable to erupt and compel
-   attention. The thudong bhikkhu gives attention here willingly whereas
+   [[attention]]. The [[thudong]] [[bhikkhu]] gives [[attention]] here willingly whereas
-   the worldly attitude is to turn away from and try not to consider such
+   the [[worldly]] [[attitude]] is to turn away from and try not to consider such
-   nasty things. Our bhikkhu, however, knows that the seeing of all these
+   nasty things. Our [[bhikkhu]], however, [[knows]] that the [[seeing]] of all these
-   parts of the body, traditionally thirty-two in number, as they really
+   parts of the [[body]], [[traditionally]] thirty-two in number, as they really
-   are, that is, as a danger, as repulsive and as liable to decay, leads
+   are, that is, as a [[danger]], as repulsive and as liable to [[decay]], leads
-   him towards freedom from the `own- body-view' (//sakkaya-ditthi//) and
+   him towards freedom from the `[[own]]- body-view' (//[[sakkaya-ditthi]]//) and
-   towards that state where the body is viewed quite impersonally and as
+   towards that [[state]] where the [[body]] is viewed quite impersonally and as
-   a collection of processes, acting and reacting. At best, it will be
+   a collection of {{Wiki|processes}}, acting and reacting. At best, it will be
-   seen, after insight into its nature has been experienced, as an
+   seen, after [[insight]] into its [[nature]] has been [[experienced]], as an
-   instrument of the Dhamma.
+   instrument of the [[Dhamma]].
-       Towards such insight and mature understanding, our bhikkhu
+       Towards such [[insight]] and mature [[understanding]], our [[bhikkhu]]
-   strives, and he will, if he has still energy enough, sit in meditation
+   strives, and he will, if he has still [[energy]] enough, sit in [[meditation]]
-   after the last villager has departed and, attaining calm, shift his
+   after the last villager has departed and, [[attaining]] [[calm]], shift his
-   attention to these thirty-two messy parts, or some one or two of them,
+   [[attention]] to these thirty-two messy parts, or some one or two of them,
-   endeavouring to develop insight. Perhaps he may vow before taking his
+   endeavouring to develop [[insight]]. Perhaps he may [[vow]] before taking his
-   rest: "Oh, may this body be devoted to the Dhamma, may it become a
+   rest: "Oh, may this [[body]] be devoted to the [[Dhamma]], may it become a
-   Dhamma-instrument." And his night will be spent peacefully, no dreams
+   Dhamma-instrument." And his night will be spent peacefully, no [[dreams]]
-   will disturb him and he will awake refreshed, the body ready for
+   will disturb him and he will awake refreshed, the [[body]] ready for
-   active service in the Dhamma when he takes up his meditation-subject
+   active service in the [[Dhamma]] when he takes up his meditation-subject
    again in the cool of the morning.
-       When it is fully light, many villagers will come to the hall to
+       When it is fully {{Wiki|light}}, many villagers will come to the hall to
-   make merit which means that our bhikkhu will not have to go out for
+   make [[merit]] which means that our [[bhikkhu]] will not have to go out for
-   pindapata. Every house will send a bowl of rice and some other food to
+   [[pindapata]]. Every house will send a [[bowl]] of {{Wiki|rice}} and some other [[food]] to
-   accompany it and perhaps he may get sweets and fruits as well. One
+   accompany it and perhaps he may get sweets and {{Wiki|fruits}} as well. One
-   person from each house will place one or two spoons of rice into his
+   [[person]] from each house will place one or two spoons of {{Wiki|rice}} into his
-   bowl as it stands upon the raised platform-floor. When they have
+   [[bowl]] as it stands upon the raised platform-floor. When they have
-   finished, the other food, together with his bowl will be reverently
+   finished, the other [[food]], together with his [[bowl]] will be reverently
-   given into his hands -- for a bhikkhu should not take any food which
+   given into his hands -- for a [[bhikkhu]] should not take any [[food]] which
-   has not actually been offered in this way. The senior layman may well
+   has not actually been [[offered]] in this way. The senior [[layman]] may well
-   ask him for the Three Refuges and the Five Precepts, and the giving of
+   ask him for the [[Three Refuges]] and the [[Five Precepts]], and the giving of
-   these being completed, our bhikkhu will intone a chant (//Yatha
+   these being completed, our [[bhikkhu]] will intone a [[chant]] (//Yatha
-   varivaha pura paripurenti.....//) whereby the merits made by the laity
+   varivaha pura paripurenti.....//) whereby the [[merits]] made by the laity
-   are formally dedicated to the happiness and comfort of the hungry
+   are formally dedicated to the [[happiness]] and {{Wiki|comfort}} of the [[hungry ghosts]] ([[peta]]). Before he begins his meal, he remembers that this [[food]]
-  ghosts (peta). Before he begins his meal, he remembers that this food
+   is one of the four requisites (//[[paccaya]]//) and the proper [[reason]] why
-   is one of the four requisites (//paccaya//) and the proper reason why
    he will eat it.
-       His meal over and his bowl washed, he sets out again upon his way.
+       His meal over and his [[bowl]] washed, he sets out again upon his way.
-       Generally, however, the serious wanderer will prefer wherever
+       Generally, however, the serious {{Wiki|wanderer}} will prefer wherever
-   conditions permit, to spend his nights in the forest where his own
+   [[conditions]] permit, to spend his nights in the {{Wiki|forest}} where his [[own]]
-   quiet of mind will be better company for him than many people. Of
+   quiet of [[mind]] will be better company for him than many [[people]]. Of
-   course, he will not get good tea, nor honey -- nor the other comforts
+   course, he will not get good tea, nor [[honey]] -- nor the other comforts
    of the village hall but if he has practised diligently, he will have
-   comforts enough and far superior to those who have not sat in
+   comforts enough and far {{Wiki|superior}} to those who have not sat in
-   meditation. He will be able to sit as long as he can in the cool of
+   [[meditation]]. He will be able to sit as long as he can in the cool of
    the night, without interruption if he has chosen a site far enough
    removed from the village.
-       So our bhikkhu stays out of sight and hearing until he appears the
+       So our [[bhikkhu]] stays out of [[sight]] and hearing until he appears the
-   next morning in the village upon his round for pindapata. Of course,
+   next morning in the village upon his round for [[pindapata]]. Of course,
-   there will be no special food for him as there would be if he had
+   there will be no special [[food]] for him as there would be if he had
    stayed in the hall. He will just get the ordinary fare. As he has
-   cultivated contentment, he will not care whether it is finest culinary
+   cultivated [[contentment]], he will not care whether it is finest culinary
-   art or plainest village rice -- it is all the same to him. [*]
+   [[art]] or plainest village {{Wiki|rice}} -- it is all the same to him. [*]
-   * [//Pindapatik'anga// (Almsfood-eater's) Practice, the 3rd Dhutanga;
+   * [//Pindapatik'anga// (Almsfood-eater's) Practice, the 3rd [[Dhutanga]];
         see Preamble.]
        He will find a considerable difference in the villages along his
-   way; some will be prosperous, while others are poor, some tidy and
+   way; some will be [[prosperous]], while others are poor, some tidy and
    others uncared for, and so on. And he will not always be welcome and
    though this will be very unusual; it does happen, especially where
-   villagers are for some reason without bhikkhus to guide their lives.
+   villagers are for some [[reason]] without [[bhikkhus]] to guide their [[lives]].
-   When he chances upon such a village, if he is an ordinary bhikkhu, he
+   When he chances upon such a village, if he is an ordinary [[bhikkhu]], he
-   will have a good opportunity to test the strength of his patience.
+   will have a good opportunity to test the strength of his [[patience]].
-   While if he is a teacher, he may stop there for some time and, using
+   While if he is a [[teacher]], he may stop there for some time and, using
-   all his skill, teach the people what is wrong with the way that they
+   all his skill, teach the [[people]] what is wrong with the way that they
-   are going and what is the right way to fare through life.
+   are going and what is the right way to fare through [[life]].
-       Turning now to another matter, we should mention here the custom
+       Turning now to another {{Wiki|matter}}, we should mention here the {{Wiki|custom}}
-   among thudong bhikkhus of making certain vows (//addhitthana//). It
+   among [[thudong]] [[bhikkhus]] of making certain [[vows]] (//addhitthana//). It
-   may be that the vow is made to observe a definite practice among the
+   may be that the [[vow]] is made to observe a definite practice among the
-   thirteen ascetic modes (//dhutanga//), such as refraining from lying
+   thirteen [[ascetic]] modes (//[[dhutanga]]//), such as refraining from {{Wiki|lying}}
    down for a certain number of days, weeks or months. A wandering
-   bhikkhu may vow never to stay in a hall such as we have described, or
+   [[bhikkhu]] may [[vow]] never to stay in a hall such as we have described, or
-   to go on some pilgrimage by foot all the way, not accepting proffered
+   to go on some [[pilgrimage]] by foot all the way, not accepting proffered
    transport -- and so forth.
-       Regarding this last vow, there is a story. A few years ago, a Thai
+       Regarding this last [[vow]], there is a story. A few years ago, a [[Thai]]
-   bhikkhu of about fifty years of age, made a vow to walk from Bangkok
+   [[bhikkhu]] of about fifty years of age, made a [[vow]] to walk from {{Wiki|Bangkok}}
-   to the holiest place for Buddhists, the `Diamond Throne' (The Buddha's
+   to the holiest place for [[Buddhists]], the `[[Diamond]] [[Throne]]' (The [[Buddha's]]
-   Seat of Enlightenment) at Buddha Gaya in India. So he set off with
+   [[Seat of Enlightenment]]) at [[Buddha Gaya]] in [[India]]. So he set off with
-   bowl and robes and a few other things such as we have described. He
+   [[bowl]] and [[robes]] and a few other things such as we have described. He
-   took no money upon his pilgrimage, neither did he worry about such
+   took no [[money]] upon his [[pilgrimage]], neither did he {{Wiki|worry}} about such
-   modern encumbrances as passports and visas. Falling in with a party of
+   {{Wiki|modern}} encumbrances as passports and visas. Falling in with a party of
-   Mon bhikkhus going to make their puja at the Shwe Dagon Pagoda in
+   Mon [[bhikkhus]] going to make their [[puja]] at the Shwe Dagon [[Pagoda]] in
-   Rangoon, he went with them and from there made his slow progress up
+   {{Wiki|Rangoon}}, he went with them and from there made his slow progress up
-   the length of Burma. Two rains retreats he spent upon the way and
+   the length of [[Burma]]. Two rains [[retreats]] he spent upon the way and
-   still he had not reached India. Finally, he crossed the Indo-Burmese
+   still he had not reached [[India]]. Finally, he crossed the Indo-Burmese
-   border in the wild hills of Nagaland and there some Nagas, who had
+   border in the wild hills of {{Wiki|Nagaland}} and there some [[Nagas]], who had
-   probably never seen a bhikkhu before and took him for a spy, severely
+   probably never seen a [[bhikkhu]] before and took him for a spy, severely
-   beat him, taking away even his robes and bowl. Fortunately, he was
+   beat him, taking away even his [[robes]] and [[bowl]]. Fortunately, he was
    able to recover these although his few other things were gone, and so
-   limping, he made his way down the Assamese plain. Knowing not a word
+   limping, he made his way down the Assamese plain. [[Knowing]] not a [[word]]
-   of any Indian language and having to rely on pindapata which is not so
+   of any [[Indian]] [[language]] and having to rely on [[pindapata]] which is not so
-   easily got in India, his first concern was to get someone to write on
+   easily got in [[India]], his first [[concern]] was to get someone to write on
-   a piece of paper in Hindi and Bengali: "I am a Buddhist bhikkhu. I
+   a piece of paper in {{Wiki|Hindi}} and {{Wiki|Bengali}}: "I am a [[Buddhist]] [[bhikkhu]]. I
-   collect cooked food which is to be placed in this bowl. May you be
+   collect cooked [[food]] which is to be placed in this [[bowl]]. May you be
-   well and happy." This piece of paper he showed everywhere he went so
+   well and [[happy]]." This piece of paper he showed everywhere he went so
-   that people would understand what he required. Luckily he was a
+   that [[people]] would understand what he required. Luckily he was a
-   vegetarian and not troubled regarding food. After many months of
+   [[vegetarian]] and not troubled regarding [[food]]. After many months of
-   walking, he came to Buddha Gaya. His vow was fulfilled after two and a
+   walking, he came to [[Buddha Gaya]]. His [[vow]] was fulfilled after two and a
-   half years: he had wandered to good purpose.
+   half years: he had wandered to good {{Wiki|purpose}}.
        There is wandering in this way with some profitable end in view
-   and there is also an aimless wandering. The thudong bhikkhu wanders
+   and there is also an [[aimless wandering]]. The [[thudong]] [[bhikkhu]] wanders
-   (//carati//) in order to put an end to wandering (//samsarati//). He
+   (//[[carati]]//) in order to put an end to wandering (//samsarati//). He
    wanders purposefully in the Dhamma-faring so as to come to an end of
-   the infinitely long wandering in birth-and-death (//samsara//). He has
+   the infinitely long wandering in [[birth-and-death]] (//[[samsara]]//). He has
-   taken up this way of life, that of a homeless one, because he sees the
+   taken up this way of [[life]], that of a [[homeless]] one, because he sees the
-   dangers which beset all who drift in the currents of //samsara//.
+   dangers which beset all who drift in the currents of //[[samsara]]//.
-   Birth and death, ageing and disease afflict all beings who are like so
+   [[Birth]] and [[death]], [[ageing]] and {{Wiki|disease}} afflict all [[beings]] who are like so
    many pieces of driftwood dashed about by the ocean waves, first this
    way and then that -- but never getting anywhere and forever at the
-   mercy of wind and water. As driftwood, so beings do not know why they
+   [[mercy]] of [[wind]] and [[water]]. As driftwood, so [[beings]] do not know why they
-   are here and instead of trying to probe this matter, they invent all
+   are here and instead of trying to probe this {{Wiki|matter}}, they invent all
    sorts of fanciful explanations.
-       Our bhikkhu sees, if only to some extent and for part of the time,
+       Our [[bhikkhu]] sees, if only to some extent and for part of the time,
-   that beings are overcome by the poisons of the three roots of unskill
+   that [[beings]] are overcome by the [[poisons]] of the [[three roots]] of unskill
-   (greed, hatred and delusion) and that these blind them and make them
+   ([[greed]], [[hatred]] and [[delusion]]) and that these [[blind]] them and make them
-   the prey of all the worldly conditions which they experience. And so
+   the prey of all the [[worldly]] [[conditions]] which they [[experience]]. And so
-   they go, pulled this way and that by the results of their own actions
+   they go, pulled this way and that by the results of their [[own]] [[actions]]
-   (//kammaphala//) leaping from birth to birth. He knows that beings do
+   (//kammaphala//) leaping from [[birth]] to [[birth]]. He [[knows]] that [[beings]] do
-   not always spiritually evolve, but that devolution is always possible
+   not always [[spiritually]] evolve, but that devolution is always possible
-   -- into states where darkness is complete, the black night of
+   -- into states where {{Wiki|darkness}} is complete, the black night of
-   ignorance (avijja) where the lamp of the Dhamma is no longer
+   [[ignorance]] ([[avijja]]) where the [[lamp]] of the [[Dhamma]] is no longer
    discernible.
-       Why wander blindly in this round of woes?, thinks our bhikkhu. Why
+       Why wander blindly in this round of woes?, [[thinks]] our [[bhikkhu]]. Why
    wander on and on to such states as will be difficult to escape from
-   (as for instance, animal-birth)? Perhaps he calls to mind a picture
+   (as for instance, animal-birth)? Perhaps he calls to [[mind]] a picture
-   painted by a master of old [*] which shows a long, long track a
+   painted by a [[master]] of old [*] which shows a long, long track a
    winding from the distance into the foreground and from thence out of
    our ken. This track so tortuous, passes through an unbeautiful
-   landscape of shattered, spiky rocks, smitten, storm-struck trees,
+   landscape of shattered, spiky rocks, smitten, storm-struck [[trees]],
-   fire-blackened grass and earth and here and there lying about, are
+   fire-blackened grass and [[earth]] and here and there {{Wiki|lying}} about, are
-   bones -- a skull bone here, a leg bone there. Along this dreadful
+   [[bones]] -- a [[skull]] bone here, a leg bone there. Along this dreadful
-   track there comes a man, his clothes all in tatters, a wide-brimmed
+   track there comes a man, his [[clothes]] all in tatters, a wide-brimmed
-   pilgrim's hat upon his head and a staff held skew-wise in one hand.
+   pilgrim's hat upon his head and a [[staff]] held skew-wise in one hand.
-   His face bears all the marks of foolishness, from his eyes which are
+   His face bears all the marks of [[foolishness]], from his [[eyes]] which are
-   wandering and not fixed upon his way before him, to his mouth set in
+   wandering and not fixed upon his way before him, to his {{Wiki|mouth}} set in
-   the most imbecile smile imaginable. He has wandered all down that long
+   the most imbecile [[smile]] imaginable. He has wandered all down that long
-   way, grinning foolishly at the bones which would warn him if only he
+   way, grinning foolishly at the [[bones]] which would warn him if only he
    would heed them. He has wandered long, infinitely long and he will
    wander longer -- uncomprehending. He sees no other way to go but the
@@ Line 1,695: / Line 1,680: @@
-       Our bhikkhu (and all those who earnestly take to this Dhamma) is
+       Our [[bhikkhu]] (and all those who earnestly take to this [[Dhamma]]) is
    one who is determined no longer to wander aimlessly but to be one who
    marches along the high road to freedom, that glorious bliss-bestowing
-   Way, the Noble Eightfold Path.
+   Way, the [[Noble Eightfold Path]].
@@ Line 1,708: / Line 1,693: @@
-             If one find friend with whom to fare
+             If one find [[friend]] with whom to fare
              Rapt in the well-abiding, apt,
              Surmounting dangers one and all,
-             With joy fare with him mindfully.
+             With [[joy]] fare with him mindfully.
              Finding none apt with whom to fare,
              None in the well-abiding rapt,
-             As rajah quits the conquered realm,
+             As [[rajah]] quits the conquered [[realm]],
-             Fare lonely as rhinoceros.
+             Fare lonely as [[rhinoceros]].
        A good deal has already been written upon companionship while
-   leading the holy life and this need not be repeated. The point that is
+   leading the [[holy life]] and this need not be repeated. The point that is
    really important is whether one makes progress best in the
-   Dhamma-company of others, or whether one's mentality and progress are
+   Dhamma-company of others, or whether one's [[mentality]] and progress are
-   sufficiently strong and mature to "fare lonely as rhinoceros."
+   sufficiently strong and mature to "fare lonely as [[rhinoceros]]."
        One who has the company of others has many chances to learn from
-   them. Not only from his teacher but from other bhikkhus, and not only
+   them. Not only from his [[teacher]] but from other [[bhikkhus]], and not only
    from them, from nains, in fact, from everyone with whom he has
-   contact. Every person is one's teacher, if only there is the facility
+   [[contact]]. Every [[person]] is one's [[teacher]], if only there is the facility
-   and humility to learn from them and in all situations. From the wise,
+   and [[humility]] to learn from them and in all situations. From the [[wise]],
-   our thudong bhikkhu upon his Dhamma-pilgrimage, learns wisdom. But
+   our [[thudong]] [[bhikkhu]] upon his Dhamma-pilgrimage, learns [[wisdom]]. But
    also from those lacking in good qualities, he learns how not to
    behave, he learns through their mistakes and reflects upon himself;
-   `Now, is this unskilful way of speech or bodily action to be found in
+   `Now, is this unskilful way of {{Wiki|speech}} or [[bodily action]] to be found in
    me, or not?'
-       He also learns more humility from this mindfulness of others'
+       He also learns more [[humility]] from this [[mindfulness]] of others'
-   action, for while perceiving some fault of others, he does not make
+   [[action]], for while perceiving some fault of others, he does not make
-   this an opportunity for the arising of pride. When noting greed in
+   this an opportunity for the [[arising]] of [[pride]]. When noting [[greed]] in
-   someone else, besides the above reflection upon his own behaviour,
+   someone else, besides the above {{Wiki|reflection}} upon his [[own]] {{Wiki|behaviour}},
-   perhaps he can add the thought: `But he has (for instance) a very
+   perhaps he can add the [[thought]]: `But he has (for instance) a very
-   strong devotion.' In other words, he learns through his contact with
+   strong [[devotion]].' In other words, he learns through his [[contact]] with
    fellow Dhamma-farers, to see their good qualities also and to strive
-   to bring those excellencies to perfection in his own personality.
+   to bring those excellencies to [[perfection]] in his [[own]] [[personality]].
-       Through the effort that he makes, we should note certain qualities
+       Through the [[effort]] that he makes, we should note certain qualities
-   which, being present to the extent that his training has been
+   which, being {{Wiki|present}} to the extent that his {{Wiki|training}} has been
    successful, mark him out as one who has indeed taken the following to
-   heart:
+   [[heart]]:
-             Good is restraint in eye, good is restraint in
+             Good is {{Wiki|restraint}} in [[eye]], good is {{Wiki|restraint}} in
-             ear, good is restraint in nose, good is restraint
+             {{Wiki|ear}}, good is {{Wiki|restraint}} in {{Wiki|nose}}, good is {{Wiki|restraint}}
-             in tongue.
+             in {{Wiki|tongue}}.
-             Good is restraint in action, good is restraint in
+             Good is {{Wiki|restraint}} in [[action]], good is {{Wiki|restraint}} in
-             speech, good is restraint in thought, restraint
+             {{Wiki|speech}}, good is {{Wiki|restraint}} in [[thought]], {{Wiki|restraint}}
-             everywhere is good. The bhikkhu restrained in
+             everywhere is good. The [[bhikkhu]] restrained in
-             every way is freed from all suffering.
+             every way is freed from all [[suffering]].
                                                      (Dhp. 360-361)
-       We should notice that all his actions were marked by this
+       We should notice that all his [[actions]] were marked by this
    moderation. If we saw him in company, he would be one who laughed but
-   little for he will have to some extent, perceived the truth in the
+   little for he will have to some extent, [[perceived]] the [[truth]] in the
    following:
-             When the world is ever ablaze, why this laughter,
+             When the [[world]] is ever ablaze, why this laughter,
              why this jubilation?
                                                          (Dhp. 146)
-       But we should not from this gain the impression of a gloomy
+       But we should not from this gain the [[impression]] of a gloomy
    saintliness or that his face would be forbiddingly harsh, for our
-   bhikkhu has made loving-kindness and compassion (//metta-karuna//)
+   [[bhikkhu]] has made [[loving-kindness]] and [[compassion]] (//metta-karuna//)
-   grow and will upon occasion smile gently. Likewise, his speech is
+   grow and will upon occasion [[smile]] gently. Likewise, his {{Wiki|speech}} is
    marked by a softness of expression and lack of rough words. He would
-   be inclined to speak to others upon the Dhamma and be little attracted
+   be inclined to speak to others upon the [[Dhamma]] and be little attracted
-   to other subjects except where they touched upon what for him, is
+   to other [[subjects]] except where they touched upon what for him, is
-   all-important: the Way to Enlightenment.
+   all-important: the Way to [[Enlightenment]].
-       Besides contact with teachers and other bhikkhus he may have a
+       Besides [[contact]] with [[teachers]] and other [[bhikkhus]] he may have a
    nain as his companion or perhaps a boy who wishes to train for
-   ordination later. If a suitable boy can be found and is given the
+   [[ordination]] later. If a suitable boy can be found and is given the
    going-forth to become nain then he will be of great help to the
-   thudong bhikkhu. `Suitable,' here means that he feels a genuine urge
+   [[thudong]] [[bhikkhu]]. `Suitable,' here means that he [[feels]] a genuine [[urge]]
-   to live not only the holy life but also to live it in the sort of
+   to live not only the [[holy life]] but also to live it in the sort of
-   places where thudong bhikkhus live. he must also be devoted to the
+   places where [[thudong]] [[bhikkhus]] live. he must also be devoted to the
-   bhikkhu with whom he lives, looking upon him as his teacher.
+   [[bhikkhu]] with whom he [[lives]], looking upon him as his [[teacher]].
    Suitability includes as well the ability of the nain or boy to
-   practise meditation, for living in the wilds with few or no books and
+   practise [[meditation]], for living in the wilds with few or no [[books]] and
    out of range of the sense-distractions of the towns, such boys must be
    able to employ themselves through at least part of the day without
-   disturbing the bhikkhus. There are, in Buddhist countries
+   {{Wiki|disturbing}} the [[bhikkhus]]. There are, in [[Buddhist]] countries
    particularly, numbers of boys who, one supposes, have practised
-   meditation in past lives and who take to it in this one as ducklings
+   [[meditation]] in [[past lives]] and who take to it in this one as ducklings
-   to water.
+   to [[water]].
        The nain or boy helps in so many ways that it would not be
    possible to list them all. He is ever-solicitous for the well-being of
-   bhikkhus and never loses an opportunity for doing them some service.
+   [[bhikkhus]] and never loses an opportunity for doing them some service.
-   In particular this applies to the teacher of the nain and to any other
+   In particular this applies to the [[teacher]] of the nain and to any other
-   bhikkhus whom he particularly respects -- for their wisdom, patience,
+   [[bhikkhus]] whom he particularly respects -- for their [[wisdom]], [[patience]],
-   gentleness, learning, energetic striving or whichever other fine
+   [[gentleness]], {{Wiki|learning}}, energetic striving or whichever other fine
-   qualities are manifest in them. In the training of the nain,
+   qualities are [[manifest]] in them. In the {{Wiki|training}} of the nain,
-   helpfulness towards others and humility to learn from them are prime
+   helpfulness towards others and [[humility]] to learn from them are prime
    qualities.
-       Whenever our thudong bhikkhu finds the occasion proper to instruct
+       Whenever our [[thudong]] [[bhikkhu]] finds the occasion proper to instruct
    or correct, he will find if he has a really good nain that he will
-   listen with ears open wide to the former, while accepting the
+   listen with [[ears]] open wide to the former, while accepting the
-   correction humbly and with a good heart. It does happen even with the
+   {{Wiki|correction}} humbly and with a good [[heart]]. It does happen even with the
    best of nains that he will make some mistake, particularly regarding
-   carelessness. Then the bhikkhu will quietly admonish the nain and
+   [[carelessness]]. Then the [[bhikkhu]] will quietly admonish the nain and
    perhaps prescribe some punishment-work (//danda-kamma//) for him to do
    -- and the nain gently smiling accepts his work, which is often
-   sweeping and sets about it with a right good will.
+   sweeping and sets about it with a right [[good will]].
-       Such a novice, keen for the training, is positively avid for
+       Such a {{Wiki|novice}}, keen for the {{Wiki|training}}, is positively avid for
-   Dhamma and listens particularly to stories, with great attention. As
+   [[Dhamma]] and listens particularly to stories, with great [[attention]]. As
-   there is no lack in Buddhist literature of stories to illustrate
+   there is no lack in [[Buddhist literature]] of stories to illustrate
-   points of training, nains soon come to have a fund of such material
+   points of {{Wiki|training}}, nains soon come to have a fund of such material
-   both of the Buddha-time and from later Buddhist history. Thus begins
+   both of the Buddha-time and from later [[Buddhist]] history. Thus begins
-   the Dhamma-education of what will probably be a good thudong bhikkhu.
+   the Dhamma-education of what will probably be a good [[thudong]] [[bhikkhu]].
        What then of one who chooses to live alone? Two points stand out:
-   Positively his character must be deep and resourceful enough to
+   Positively his [[character]] must be deep and resourceful enough to
-   surmount all the obstacles he may encounter, while on the negative
+   surmount all the [[obstacles]] he may encounter, while on the negative
-   side, his defilements (//kilesa//) must be sufficiently held in check
+   side, his [[defilements]] (//[[kilesa]]//) must be sufficiently held in check
-   by his culture of mindfulness (//sati//) and meditation (//samadhi//).
+   by his {{Wiki|culture}} of [[mindfulness]] (//[[sati]]//) and [[meditation]] (//[[samadhi]]//).
        It is no good living in the wilds boorishly unrestrained as in the
-   case of venerable Gulissani. [*] On the contrary, our bhikkhu knows
+   case of [[venerable]] Gulissani. [*] On the contrary, our [[bhikkhu]] [[knows]]
-   that the greatest restraint is needed as there is no longer any
+   that the greatest {{Wiki|restraint}} is needed as there is no longer any
    companion to upbraid or advise him whenever this is necessary. He has
-   then to be his own instructor and this is plainly impossible unless
+   then to be his [[own]] instructor and this is plainly impossible unless
-   such excellent qualities as mindfulness, shame (//hiri//) and fear of
+   such {{Wiki|excellent}} qualities as [[mindfulness]], [[shame]] (//[[hiri]]//) and {{Wiki|fear}} of
-   blame (//ottappa//) are well-developed.
+   blame (//[[ottappa]]//) are well-developed.
-   * [See Gulissani Sutta, Majjhima Nikaya, No. 69.]
+   * [See Gulissani [[Sutta]], [[Majjhima Nikaya]], No. 69.]
-       Our bhikkhu who wishes to taste solitude must also be sure that he
+       Our [[bhikkhu]] who wishes to {{Wiki|taste}} [[solitude]] must also be sure that he
-   does so for the right reasons. There are those people who like to live
+   does so for the right [[reasons]]. There are those [[people]] who like to live
    by themselves simply because they cannot bear their fellow-men. Their
-   solitary life is thus based upon the root of hatred (//dosa//). Far
+   {{Wiki|solitary}} [[life]] is thus based upon the [[root]] of [[hatred]] (//[[dosa]]//). Far
-   different must be the thudong bhikkhu's reason for desiring
+   different must be the [[thudong]] [[bhikkhu's]] [[reason]] for [[desiring]]
-   loneliness. He wishes to course deep in the Dhamma and have no drags,
+   loneliness. He wishes to course deep in the [[Dhamma]] and have no drags,
-   no ties whatever, which might prevent his increasing perception of its
+   no ties whatever, which might prevent his increasing [[perception]] of its
-   truth. His whole life revolves around the Dhamma and he has, or wishes
+   [[truth]]. His whole [[life]] revolves around the [[Dhamma]] and he has, or wishes
-   to develop the central thought of Dhamma, that is, of the Three
+   to develop the central [[thought]] of [[Dhamma]], that is, of the Three
-   Signata of Existence (//tilakkhana// -- impermanence, suffering and
+   Signata of [[Existence]] (//[[tilakkhana]]// -- [[impermanence]], [[suffering]] and
-   non-self). [*]
+   [[non-self]]). [*]
-   * [See Wheel No. 20, The Three Signata.]
+   * [See [[Wheel]] No. 20, The Three Signata.]
-       To do this his emotional nature must be mature and this, in
+       To do this his [[emotional]] [[nature]] must be mature and this, in
-   Buddhist practice, means the development of the Divine Abidings
+   [[Buddhist practice]], means the [[development]] of the [[Divine]] Abidings
-   (//brahma-vihara//), each one of which replaces a certain aspect of
+   (//[[brahma-vihara]]//), each one of which replaces a certain aspect of
-   emotional instability. Thus hatred is replaced by loving-kindness;
+   [[emotional]] instability. Thus [[hatred]] is replaced by [[loving-kindness]];
-   indifference to others' sufferings is remedied by compassion; envy by
+   [[indifference]] to others' [[sufferings]] is remedied by [[compassion]]; [[envy]] by
-   sympathetic joy with other's happiness; while involvement with and
+   [[sympathetic joy]] with other's [[happiness]]; while involvement with and
-   attachment to others is, in maturity, replaced by equanimity. Even if
+   [[attachment]] to others is, in maturity, replaced by [[equanimity]]. Even if
-   our bhikkhu cannot yet reach to the heights of equanimity, at least
+   our [[bhikkhu]] cannot yet reach to the heights of [[equanimity]], at least
-   his gentleness and compassion must have grown to some degree. He has
+   his [[gentleness]] and [[compassion]] must have grown to some [[degree]]. He has
-   almost placed himself outside the world of men, and he is sure
+   almost placed himself outside the [[world]] of men, and he is sure
-   therefore to have greater contact with animals than do most men and he
+   therefore to have greater [[contact]] with [[animals]] than do most men and he
-   may, especially if in him purification is will advanced, have visions
+   may, especially if in him [[purification]] is will advanced, have [[visions]]
-   of the gods (//devata//). Many are the stories of old told about both
+   of the [[gods]] (//[[devata]]//). Many are the stories of old told about both
-   sorts of contact. From the context of stories in which the gods appear
+   sorts of [[contact]]. From the context of stories in which the [[gods]] appear
-   to bhikkhus it is apparent that they do so because the latter's
+   to [[bhikkhus]] it is apparent that they do so because the latter's
-   spiritual development has approached or surpassed that of those gods.
+   [[spiritual]] [[development]] has approached or surpassed that of those [[gods]].
-   It is these Divine Abidings which make possible this meeting of
+   It is these [[Divine]] Abidings which make possible this meeting of
-   worlds.
+   [[worlds]].
-       Stories of extraordinary affection between thudong bhikkhus and
+       Stories of [[extraordinary]] {{Wiki|affection}} between [[thudong]] [[bhikkhus]] and
-   animals are also frequent. In this country at the end of the Ayuthia
+   [[animals]] are also frequent. In this country at the end of the Ayuthia
-   period (ended CE. 1767), there were numbers of forest-dwelling
+   period (ended CE. 1767), there were numbers of [[forest-dwelling]]
-   bhikkhus who, like the sages of old, would dwell hermit-like
+   [[bhikkhus]] who, like the [[sages]] of old, would dwell hermit-like
-   surrounded by animals and birds. Deer in particular, came to love the
+   surrounded by [[animals]] and birds. {{Wiki|Deer}} in particular, came to [[love]] the
-   companionship of these hermits who could only attract animals thus
+   companionship of these [[hermits]] who could only attract [[animals]] thus
-   because of the loving-kindness which they had made grow in their
+   because of the [[loving-kindness]] which they had made grow in their
-   hearts and the consequent absence of hatred and fear.
+   hearts and the consequent absence of [[hatred]] and {{Wiki|fear}}.
-       Two other qualities are necessary for the solitary dweller:
+       Two other qualities are necessary for the {{Wiki|solitary}} dweller:
-   patience and energy. He will hardly be a thudong bhikkhu at all if he
+   [[patience]] and [[energy]]. He will hardly be a [[thudong]] [[bhikkhu]] at all if he
    has not the former. Living-conditions for him are many and not all of
-   them are perfect all the time. Although he has backed out of the rough
+   them are {{Wiki|perfect}} all the time. Although he has backed out of the rough
-   waters of attachments to persons, places and things, he still lives in
+   waters of [[attachments]] to persons, places and things, he still [[lives]] in
-   this world imperfect and must patiently cope with whatever trials he
+   this [[world]] imperfect and must patiently cope with whatever trials he
-   encounters. With patience he trains his mind so difficult to bring
+   encounters. With [[patience]] he trains his [[mind]] so difficult to bring
-   under control and with patience he notes the gradual relaxation of the
+   under control and with [[patience]] he notes the [[gradual]] [[relaxation]] of the
-   defilements (kilesa). He comes to know that his Dispensation
+   [[defilements]] ([[kilesa]]). He comes to know that his Dispensation
-   (//sasana//) is as Lord Buddha instructed:
+   (//[[sasana]]//) is as [[Lord Buddha]] instructed:
              "Just as the great ocean deepens not suddenly but
-             shelves out gradually, so this Teaching is gradual
+             shelves out gradually, so this [[Teaching]] is [[gradual]]
-             and understanding of it gradually deepens."
+             and [[understanding]] of it gradually deepens."
-       He has patience in seeing that his efforts are gradually rewarded.
+       He has [[patience]] in [[seeing]] that his efforts are gradually rewarded.
-   `Efforts' means energy, rather necessary for many aspects of strenuous
+   `Efforts' means [[energy]], rather necessary for many aspects of strenuous
-   thudong life, as our bhikkhu knows. If he did not make any effort in
+   [[thudong]] [[life]], as our [[bhikkhu]] [[knows]]. If he did not make any [[effort]] in
-   his chosen way of life, then a speedy decline would follow, in which
+   his chosen way of [[life]], then a speedy {{Wiki|decline}} would follow, in which
-   the defilements, for the weakening and ultimate breaking of which he
+   the [[defilements]], for the weakening and [[Wikipedia:Absolute (philosophy)|ultimate]] breaking of which he
-   was leading this life, would re-assert themselves and once more close
+   was leading this [[life]], would re-assert themselves and once more close
    their stranglehold upon him.
-       The thudong bhikkhu makes efforts too, to maintain his observance
+       The [[thudong]] [[bhikkhu]] makes efforts too, to maintain his [[observance]]
-   of the Vinaya and in particular of the Fundamental Precepts
+   of the [[Vinaya]] and in particular of the Fundamental [[Precepts]]
-   (//Patimokkha//) pure and unbroken. Even more diligent must be the
+   (//[[Patimokkha]]//) [[pure]] and unbroken. Even more diligent must be the
-   observance of the solitary bhikkhu who can ill afford to let slide any
+   [[observance]] of the {{Wiki|solitary}} [[bhikkhu]] who can ill afford to let slide any
-   of the precepts. If he does so, he will find that his meditation is
+   of the [[precepts]]. If he does so, he will find that his [[meditation]] is
-   disturbed by thoughts of the broken precepts and to mend matters he
+   disturbed by [[thoughts]] of the broken [[precepts]] and to mend matters he
-   must go and obtain purification of his fault through confession of it
+   must go and obtain [[purification]] of his fault through {{Wiki|confession}} of it
-   to another bhikkhu.
+   to another [[bhikkhu]].
-       He has to stir up energy to maintain and develop further his
+       He has to stir up [[energy]] to maintain and develop further his
-   meditative practice. Without effort, instead of going from strength to
+   [[meditative practice]]. Without [[effort]], instead of going from strength to
-   strength in meditative calm and insight (//samatha-vipassana//), he
+   strength in [[meditative]] [[calm]] and [[insight]] (//[[samatha-vipassana]]//), he
    would be liable to slip backwards practising less and less every day.
-       With patience to hold in check agitation and energy to ensure that
+       With [[patience]] to hold in check [[agitation]] and [[energy]] to ensure that
-   slothfulness does not lay on its benumbing touch, our solitary thudong
+   {{Wiki|slothfulness}} does not lay on its benumbing {{Wiki|touch}}, our {{Wiki|solitary}} [[thudong]]
-   bhikkhu has a good chance of making balanced progress along the way.
+   [[bhikkhu]] has a good chance of making balanced progress along the way.
-       Pali Scriptures mention another kind of solitariness and after his
+       [[Pali Scriptures]] mention another kind of solitariness and after his
-   practice of bodily seclusion (//kaya-viveka//) together with the
+   practice of [[bodily]] [[seclusion]] (//kaya-viveka//) together with the
-   mental withdrawal experienced in deep meditation (//citta-viveka//),
+   [[mental]] withdrawal [[experienced]] in deep [[meditation]] (//citta-viveka//),
-   he may come to possess this lasting solitude. The man with craving
+   he may come to possess this lasting [[solitude]]. The man with [[craving]]
-   (//tanha//) present is said to be accompanied by a second one
+   (//[[tanha]]//) {{Wiki|present}} is said to be accompanied by a second one
-   (//dutiya//), whereas one in whom craving is absent, having been
+   (//dutiya//), whereas one in whom [[craving]] is absent, having been
-   totally eradicated through insight (//vipassana//), is an Arahant who
+   totally eradicated through [[insight]] (//[[vipassana]]//), is an [[Arahant]] who
-   abides in the ultimate solitude from all substrates producing
+   abides in the [[Wikipedia:Absolute (philosophy)|ultimate]] [[solitude]] from all substrates producing
-   continued existence (//upadhi-viveka//).
+   continued [[existence]] (//upadhi-viveka//).
-       Our thudong bhikkhu strives to use his solitude in forest or cave,
+       Our [[thudong]] [[bhikkhu]] strives to use his [[solitude]] in {{Wiki|forest}} or {{Wiki|cave}},
-   in order to be rid of his companion in all samsaric wandering --
+   in order to be rid of his companion in all [[samsaric]] wandering --
-   craving, and being without this second one to know the true solitude
+   [[craving]], and being without this second one to know the true [[solitude]]
    of Dhamma-truth. When he has achieved this, then indeed he may abide
-   anywhere, and whether forest or city it will make no difference to
+   anywhere, and whether {{Wiki|forest}} or city it will make no difference to
    him.
-       This was the pattern in Lord Buddha's life, first the long
+       This was the pattern in [[Lord Buddha's]] [[life]], first the long
-   meditative seclusion followed by his carrying of the torch of
+   [[meditative]] [[seclusion]] followed by his carrying of the torch of
-   Enlightenment for all to see. sometimes, in those long years of
+   [[Enlightenment]] for all to see. sometimes, in those long years of
-   teaching the Enlightened One would betake himself to the forests for a
+   [[teaching]] the [[Enlightened One]] would betake himself to the forests for a
-   time. Then he would return to the viharas quite near to the important
+   time. Then he would return to the [[viharas]] quite near to the important
-   towns of those days or wander among the villages meeting kings and
+   towns of those days or wander among the villages meeting [[kings]] and
-   `outcastes', priests and princes and discoursing to all without
+   `{{Wiki|outcastes}}', {{Wiki|priests}} and princes and discoursing to all without
-   exception, for the potential of Enlightenment lay within all men,
+   exception, for the potential of [[Enlightenment]] lay within all men,
-   having no regard whether he was estranged from society and labelled an
+   having no regard whether he was estranged from [[society]] and labelled an
-   `outcaste' or esteemed by people as a priest (//brahmin//) of `pure'
+   `[[outcaste]]' or esteemed by [[people]] as a [[priest]] (//[[brahmin]]//) of `[[pure]]'
-   lineage.
+   [[lineage]].
-       Thus, in following the thudong life our bhikkhu is making his
+       Thus, in following the [[thudong]] [[life]] our [[bhikkhu]] is making his
-   efforts, however small, to follow in the Way his Master trod. To him,
+   efforts, however small, to follow in the Way his [[Master]] trod. To him,
-   the life of the Enlightened One is not something remote, for it is
+   the [[life]] of the [[Enlightened One]] is not something remote, for it is
-   illuminated to some extent by his own experience and is always a great
+   [[illuminated]] to some extent by his [[own]] [[experience]] and is always a great
-   source of precious inspiration and guidance. It shows him what can be
+   source of [[precious]] inspiration and guidance. It shows him what can be
-   achieved and gives him the courage to face all dangers and go forth to
+   achieved and gives him the [[courage]] to face all dangers and go forth to
-   make the attempt for this highest achievement. As Lord Buddha assures
+   make the attempt for this [[highest]] [[achievement]]. As [[Lord Buddha]] assures
-   all people:
+   all [[people]]:
-             "Those who are always meditative and ever
+             "Those who are always [[meditative]] and ever
-             steadfastly persevering, the wise ones, realize
+             steadfastly persevering, the [[wise]] ones, realize
-             Nibbana, the bond-free, the highest."
+             [[Nibbana]], the bond-free, the [[highest]]."
                                                  (Dhp. 23)
@@ Line 1,974: / Line 1,959: @@
                                 POSTSCRIPT
-       As much as can easily be written of the thudong bhikkhu's life is
+       As much as can easily be written of the [[thudong]] [[bhikkhu's]] [[life]] is
-   contained in these sketches. Just as the flavour of soup is not to be
+   contained in these sketches. Just as the {{Wiki|flavour}} of soup is not to be
-   told even in one thousand pages, so the real flavour of this Ancient
+   told even in one thousand pages, so the real {{Wiki|flavour}} of this [[Ancient]]
-   Way cannot be conveyed by words. Soup is to be tasted: the thudong
+   Way cannot be conveyed by words. Soup is to be tasted: the [[thudong]]
-   life is to be lived. If it sounds hard, one must remember that its
+   [[life]] is to be lived. If it {{Wiki|sounds}} hard, one must remember that its
    rewards are great, and in the field of Dhamma-endeavour, nothing is
-   gained without effort. The world wants everything quick-and-easy but
+   gained without [[effort]]. The [[world]] wants everything quick-and-easy but
-   the fruits of the holy life are thus only for those who have already
+   the {{Wiki|fruits}} of the [[holy life]] are thus only for those who have already
-   put forth their energy, already striven hard for the goal. Truly Lord
+   put forth their [[energy]], already striven hard for the goal. Truly [[Lord Buddha]] promises in the [[Discourse]] on [[Mindfulness]] (//[[Satipatthana Sutta]]//) that the [[noble]] [[attainment]] of the [[Arahant]] may be [[experienced]]
-  Buddha promises in the Discourse on Mindfulness (//Satipatthana
+   within seven days. There is also the [[phrase]] found: "Instructed in the
-  Sutta//) that the noble attainment of the Arahant may be experienced
-   within seven days. There is also the phrase found: "Instructed in the
    morning, he attains in the evening." Such promise and statements
-   depend upon individual capacities and whether the practice of
+   depend upon {{Wiki|individual}} capacities and whether the practice of
-   mindfulness is strong and complete enough and moreover, they only
+   [[mindfulness]] is strong and complete enough and moreover, they only
-   apply providing that there is the ability to renounce this world
+   apply providing that there is the ability to {{Wiki|renounce}} this [[world]]
-   completely. Nibbana, the supreme goal, is not to be got at while
+   completely. [[Nibbana]], the supreme goal, is not to be got at while
-   anything, even the most subtle dhamma, is still clung to. Behold, says
+   anything, even the most {{Wiki|subtle}} [[dhamma]], is still clung to. Behold, says
-   the Exalted One:
+   the [[Exalted One]]:
-             "Come behold this world,
+             "Come behold this [[world]],
-             Like unto a royal chariot,
+             Like unto a {{Wiki|royal}} [[chariot]],
              Wherein fools flounder,
-             But where the wise find no attraction."
+             But where the [[wise]] find no [[attraction]]."
                                                  (Dhp. 171)
-       The thudong bhikkhu makes efforts to be among the wise who have
+       The [[thudong]] [[bhikkhu]] makes efforts to be among the [[wise]] who have
-   cast aside all embroilments with things, people and the three periods
+   cast aside all embroilments with things, [[people]] and the [[three periods of time]]. He has few things among which he can flounder and he tries
-  of time. He has few things among which he can flounder and he tries
+   vigorously to cut off all that might tie him to [[people]]. He strives
-   vigorously to cut off all that might tie him to people. He strives
+   also to win for his [[own]], his [[Master's]] [[realization]] regarding the three
-   also to win for his own, his Master's realization regarding the three
    times:
-             "The past is like a dream,
+             "The {{Wiki|past}} is like a [[dream]],
-             The present as clouds appears,
+             The {{Wiki|present}} as clouds appears,
-             Mirage-like is the future."
+             Mirage-like is the {{Wiki|future}}."
-       All bonds, however arising, he tries to shatter. He is inspired by
+       All bonds, however [[arising]], he tries to shatter. He is inspired by
-   the Enlightened One's exhortations that a mortal disease (ignorance,
+   the [[Enlightened]] One's exhortations that a {{Wiki|mortal}} {{Wiki|disease}} ([[ignorance]],
-   //avijja//) requires a drastic remedy. he has gone forth from home and
+   //[[avijja]]//) requires a drastic remedy. he has gone forth from home and
-   family, from all the dear decorations of life, to don the ancient
+   [[family]], from all the dear decorations of [[life]], to don the [[ancient]]
-   yellow robe of patches, to have little and want less, to pursue the
+   [[yellow robe]] of patches, to have little and want less, to pursue the
-   sublime Way shown by the Buddha with every energy he possesses. While
+   [[sublime]] Way shown by the [[Buddha]] with every [[energy]] he possesses. While
-   unenlightened he wants only one `thing' -- Enlightenment.
+   unenlightened he wants only one `thing' -- [[Enlightenment]].
-       When he wishes to take the step of Going-forth (//pabbajja//, to
+       When he wishes to take the step of Going-forth (//[[pabbajja]]//, to
-   become a nain), he thrice utters these words: "Give leave, Venerable
+   become a nain), he thrice utters these words: "Give leave, [[Venerable]]
-   Sir, and having given me these robes, out of compassion let me go
+   Sir, and having given me these [[robes]], out of [[compassion]] let me go
-   forth for the extinction of suffering and the realization of Nibbana."
+   forth for the [[extinction]] of [[suffering]] and the [[realization of Nibbana]]."
        If he is serious in his quest he tries even amid life's diffusion,
-   not to forget these words, not to forget the reason why he is wearing
+   not to forget these words, not to forget the [[reason]] why he is wearing
-   the three robes. They are a great reminder that Enlightenment is his
+   the [[three robes]]. They are a great reminder that [[Enlightenment]] is his
-   aim and that the well-being of others is best upheld by penetration of
+   aim and that the well-being of others is best upheld by [[penetration]] of
-   Enlightenment by oneself. This thudong way although it seems to be
+   [[Enlightenment]] by oneself. This [[thudong]] way although it seems to be
-   devoted only to the good of the bhikkhu undertaking it, actually
+   devoted only to the good of the [[bhikkhu]] {{Wiki|undertaking}} it, actually
    stands at the beginning of his progress along the way.
-       Lord Buddha emphasized: "Who, stuck in the mud, can pull out
+       [[Lord Buddha]] emphasized: "Who, stuck in the mud, can pull out
-   another stuck in the mud?" Later, when some mastery is gained in the
+   another stuck in the mud?" Later, when some [[mastery]] is gained in the
-   Dhamma, then is the time to aid others and only then can one actually
+   [[Dhamma]], then is the time to aid others and only then can one actually
    help them effectively.
-       It is this straight-forward attitude to the Dhamma among members
+       It is this straight-forward [[attitude]] to the [[Dhamma]] among members
-   of the Sangha and devoted lay-people which has been responsible for
+   of the [[Sangha]] and devoted lay-people which has been responsible for
-   the spread of the Dhamma in Eastern Asia, from Sri Lanka to Siberia,
+   the spread of the [[Dhamma]] in Eastern {{Wiki|Asia}}, from [[Sri Lanka]] to {{Wiki|Siberia}},
-   from Afghanistan to Japan. And to spread the Dhamma outwardly, it must
+   from {{Wiki|Afghanistan}} to [[Japan]]. And to spread the [[Dhamma]] outwardly, it must
-   first be spread inwardly, in one's own heart. The Sangha unencumbered
+   first be spread inwardly, in one's [[own]] [[heart]]. The [[Sangha]] unencumbered
-   by worldly lumber, has just this work. It is the Sangha in fact which
+   by [[worldly]] lumber, has just this work. It is the [[Sangha]] in fact which
-   has everywhere in the past been the backbone of the Buddhist religion.
+   has everywhere in the {{Wiki|past}} been the {{Wiki|backbone}} of the [[Buddhist]] [[religion]].
-   It is the mainstay of knowledge of the Dhamma and it is the spearhead
+   It is the mainstay of [[knowledge]] of the [[Dhamma]] and it is the spearhead
-   of applying that Dhamma to the living of the holy life. Efforts made
+   of applying that [[Dhamma]] to the living of the [[holy life]]. Efforts made
-   to spread Buddhism in the present must therefore take account of these
+   to spread [[Buddhism]] in the {{Wiki|present}} must therefore take account of these
-   two factors: the necessity of having those who have experienced Dhamma
+   two factors: the necessity of having those who have [[experienced]] [[Dhamma]]
-   for themselves as guides, as meditation masters: also the importance
+   for themselves as guides, as [[meditation masters]]: also the importance
-   of the Third Jewel, the Sangha, which must be made to grow strongly
+   of the Third [[Jewel]], the [[Sangha]], which must be made to grow strongly
-   since it provides the opportunity for devoted effort to win the Dhamma
+   since it provides the opportunity for devoted [[effort]] to win the [[Dhamma]]
-   and the subsequent teaching of others which may follow.
+   and the subsequent [[teaching]] of others which may follow.
-       Such effort is made particularly by the thudong bhikkhu as we have
+       Such [[effort]] is made particularly by the [[thudong]] [[bhikkhu]] as we have
    tried to show. This is not to say that others having practices
    different from those outlined here, do not make efforts toward
-   Enlightenment. Of course they do, but here we have only been concerned
+   [[Enlightenment]]. Of course they do, but here we have only been concerned
-   with this particular aspect of bhikkhu life. Still, from the high
+   with this particular aspect of [[bhikkhu]] [[life]]. Still, from the high
-   esteem in which the genuine thudong bhikkhu has always been held in
+   esteem in which the genuine [[thudong]] [[bhikkhu]] has always been held in
-   Buddhist lands and the fact that his life most nearly approaches that
+   [[Buddhist]] lands and the fact that his [[life]] most nearly approaches that
-   of the original Sangha it would not seem a mistake to regard the
+   of the original [[Sangha]] it would not seem a mistake to regard the
-   thudong way as being first among other modes of bhikkhu life.
+   [[thudong]] way as being first among other modes of [[bhikkhu]] [[life]].
-       Among the bhikkhus, it is those who have realized for themselves
+       Among the [[bhikkhus]], it is those who have [[realized]] for themselves
-   the truth of the Dhamma and who are therefore qualified to teach
+   the [[truth]] of the [[Dhamma]] and who are therefore qualified to teach
    others, it is they who are the elect. Of course, they do no write
-   books and are often difficult to find but certainly they are the
+   [[books]] and are often difficult to find but certainly they are the
-   heartwood. Where they are to be found, in whatever Buddhist land or
+   heartwood. Where they are to be found, in whatever [[Buddhist]] land or
-   anywhere else, there the Buddhadhamma truly lives, for the light of
+   anywhere else, there the Buddhadhamma truly [[lives]], for the {{Wiki|light}} of
-   that Dhamma burns brightly in their hearts. Wherever they are there
+   that [[Dhamma]] burns brightly in their hearts. Wherever they are there
-   Dhamma not only lives, it can also grow. For the Dhamma does not grow
+   [[Dhamma]] not only [[lives]], it can also grow. For the [[Dhamma]] does not grow
-   by the numbers of its adherents according to governments' statistics,
+   by the numbers of its {{Wiki|adherents}} according to governments' statistics,
-   nor by the number of its temples, not yet even by the quantities of
+   nor by the number of its [[temples]], not yet even by the quantities of
-   yellow robes worn: no, it grows heartwise from teacher to pupil,
+   [[yellow]] [[robes]] worn: no, it grows heartwise from [[teacher]] to pupil,
-   through the former's instructions and the latter's application.
+   through the former's instructions and the latter's [[application]].
-       The thudong life is one way to this growth. The Dhamma is not
+       The [[thudong]] [[life]] is one way to this growth. The [[Dhamma]] is not
-   secret for it is open to all who have ears to hear, and the Sangha
+   secret for it is open to all who have [[ears]] to hear, and the [[Sangha]]
-   exists for all those who would devote their lives to Dhamma. The Way
+   [[exists]] for all those who would devote their [[lives]] to [[Dhamma]]. The Way
    is there, the Way is always there -- but who will tread it?
@@ Line 2,088: / Line 2,070: @@
-             "//Grounded on practice (patipatti), sire, is the
+             "//Grounded on practice ([[patipatti]]), sire, is the
-             Dispensation of the Teacher, in practice is its
+             Dispensation of the [[Teacher]], in practice is its
-             essence. It will last so long as practice does not
+             [[essence]]. It will last so long as practice does not
              disappear.//"
-                            //Venerable Nagasena's reply to King Menander
+                            //[[Venerable]] [[Nagasena's]] reply to [[King]] [[Menander]]
-                            (Milinda) in "Milinda's Questions
+                            ([[Milinda]]) in "[[Milinda's]] Questions
                             (Milinda-panha)" p. 1986, translated by I.B.
                             Horner.//