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- 7:59
So for instance, you know, one time I was asking myself, this was years ago when I was in Thailand, I became very kind of, very strong Theravadan in my preference. I began to think Theravāda Buddhism is definitely the best. And then I'd read other like Tibetan books or Zen or other things, but always with this kind of critical mind operating. operating and
- 10:49
ha, ha, It's not saying that they're wrong even or denying them any kind of importance or usefulness, but with dharma you want to see things as they are so at least they're in the perspective of reality rather than becoming more than what they are. Like when I attach to the view that Theravāda is the best,
- 16:07
And that we can actually do. The conditioned arises and ceases. The unconditioned... ...is what embraces the whole thing, and the unconditioned is, what, deathless reality. Well, if it's, there's certain, like, fears and that that are just part of human experience, you know, like being afraid of a bear or something is kind of natural, not neurotic fear.
- 26:10
making you look at yourself. And he said, you know, there's this technique of meditation in Thailand where they check your, you go through a kind of interview every day where the teacher always tells you what stage you're in and what you... he'd never do that. How far you've come along on this method. And so some of these monks sometimes would go to Radbapong and then they'd say, Ajahn Chah, do you do this?
- 33:29
And the village girl... I had a baby and she said it was the Zen monk and the village people all turned against him. You did this immoral act and the monk is totally indifferent. He just says asshole to everything. And then years later the girl admits that it wasn't him, that she just said it was.
Transcript
0:09 States, often times they think that... Report an error in the passage at 0:09
0:17 know, they see tradition and form and all that as something maybe irrelevant or even an obstacle to or freedom. Report an error in the passage at 0:17
0:31 Sometimes this is a... I think Venerable Amara has just come back from four months in California, trying to teach in a traditional form of Theravāda Buddhism in a country where it hasn't any real sense of tradition, where you have a country, like the United States, is very much a country based on ideals. Report an error in the passage at 0:31
1:00 It's established around ideas, around ideals, how things should be. So then you find this sense of suspicion and kind of mistrusting tradition of any sort. And you see in reflecting, like we do, we begin to see we're able to look at Both the ability to come from principles and ideals as well as starting from kind of moral principles, moral rules or laws or precepts. Report an error in the passage at 1:00
1:46 So you have, say, ideals of freedom on one level. Being free is an ideal we have. And then, say, we have moral precepts which seem to be another kind of... lack of freedom. If we're judging moral precepts from an ideal of freedom, then we see them only as something that prevents us or takes away our freedom rather than maybe a foundation for freedom. Report an error in the passage at 1:46
2:20 But in the reflective abilities of the mind, then we begin to see a complementaryness of the opposites, like discipline does not annihilate freedom. In fact, the only way to freedom is through some level of discipline and renunciation. Report an error in the passage at 2:20
2:41 But if you're hanging on to an ideal of freedom only, without reflection, then anything that looks like has limitations or places limitations on you or binds you to anything is an imprisonment or something that denies your freedom. Report an error in the passage at 2:41
3:03 This is where, say, The wise reflection on the way things are, we begin to transcend the dualistic opposites of the conditioned realm where we see them as complementary rather than polarized or opposed to each other. It's Report an error in the passage at 3:03
3:42 an interesting time now where we have seen a country like this. We have to meet many different religions. Report an error in the passage at 3:42
3:57 It's not like there's, even though, say, the established religion is the Church of England, yet now Britain is a multiracial, multireligious society. We can see, you know, that Buddhism is not just Asian people. I mean, Asian immigrants are Buddhists, but there are Buddhists from every country. Report an error in the passage at 3:57
4:22 In the Asian Buddhist countries, there's all those European, American, Antipodean, whatever. There's the Buddhism is something that has a universal appeal. But then we have traditions that are identified with particular countries, like Theravāda with Sri Lanka or Thailand. We talk about Tibetan Buddhism or... Report an error in the passage at 4:22
4:50 Japanese Buddhism or things like this and this always brings a sense of it being an ethnic or cultural manifestation. We emphasize the particular the influence that an ethnic group has made upon the Buddhist teachings and the quarrels and delusions that form around Report an error in the passage at 4:50
5:20 ethnic differences, not around the actual teaching of the Buddha. Report an error in the passage at 5:20
5:28 I mean, when we get into arguments and preferences and opinions and views, then that's around the views of a particular approach or cultural approach to Buddhadharma. Report an error in the passage at 5:28
5:45 in the United States, Also, the same occurs. We have to deal with various forms of Christianity and Islam and Judaism. Here in Britain, whenever we have an interfaith meeting, there's always a Zoroastrian and a Baha 'i. In interfaith meetings, you want everything represented. So you get the token Baha 'i, the token Zoroastrian. Then there's the... Report an error in the passage at 5:45
6:19 The Sikh, and then the Hindu, and the Muslim, and the rabbi, and the Catholic, and the Anglican, and then Buddhism is usually just Buddhism. They manage to get some Buddhists, whether Tibetan or Theravāda. Now these attempts to kind of be tolerant and accepting of other religions amounts to oftentimes what interfaith. Report an error in the passage at 6:19
6:51 I see Report an error in the passage at 6:51
6:58 that what I'm interested in is really taking religious experience, say, within a particular traditional form, a tradition I'm willing to respect, Report an error in the passage at 6:58
7:13 but take it out, but to also get beyond just the traditional limitation of it, which is the realization of ultimate reality. Report an error in the passage at 7:13
7:28 And then you find dialogues with other religions sometimes breaking down because of very strong views about, very strong doctrinal views that people are attached to and cannot get any perspective on as a viewpoint. They're so attached to the viewpoint, or they feel so obliged to support it, or so loyal to that viewpoint, they can never get any perspective on it. Report an error in the passage at 7:28
7:59 So for instance, you know, one time I was asking myself, this was years ago when I was in Thailand, I became very kind of, very strong Theravadan in my preference. I began to think Theravāda Buddhism is definitely the best. And then I'd read other like Tibetan books or Zen or other things, but always with this kind of critical mind operating. Report an error in the passage at 7:59
8:29 operating and In this sense of, you know, somehow committed to proving that Theravāda is the best, or the poorest, or whatever. So then the, when I was in Bangkok for some reason, and I was just thinking about this, I think, I'd ask myself, you think Theravāda is the best, don't you? And then I'd say, yes, I do. Report an error in the passage at 8:29
8:59 But that's an opinion, isn't it? That's a view, isn't it? Yes, it is. And then I'd look at that. I'd say to myself, Theravāda is better than any other religion, any other form of Buddhism. It is the absolute best of the best. There's nothing better. It's the poorest and the best. I keep talking like that to myself until I really see it becomes empty, meaningless verbiage. Report an error in the passage at 8:59
9:25 It's just what it is. It's the ability to conceive the best and apply those particular perceptions to something like Theravāda. And it becomes meaningless, a soulless kind of thing. Actually, through reflecting on that particular view, I began to see it as a view. Report an error in the passage at 9:25
9:57 Now, the tendency before that was to think, I shouldn't, I wanted to... To be tolerant, I want to think all religions are equal. And that's when you go to an interfaith conference, that's the position you kind of try to maintain. They're all passed to the same goal. That's a nice view also. All religions are going to the same goal. Report an error in the passage at 9:57
10:23 And of course, that's the tolerant view. And in interfaith, some people like that view, other people hate it. Well, we do have to recognize the differences, you know. Report an error in the passage at 10:23
10:37 They're not all the same. And then the tolerant ones say, but there are many paths going to Rome. Report an error in the passage at 10:37
10:52 They all end up in Rome. Maybe I was a Roman Catholic. But that Report an error in the passage at 10:52
11:05 also is a tolerant view, isn't it? And this is what I mean by reflection and being able to see things for what they are. ha, ha, Report an error in the passage at 11:05
11:13 It's not saying that they're wrong even or denying them any kind of importance or usefulness, but with dharma you want to see things as they are so at least they're in the perspective of reality rather than becoming more than what they are. Like when I attach to the view that Theravāda is the best, Then that's a view that's blinding me because it becomes a position I take. Report an error in the passage at 11:13
11:49 If I don't see what I'm doing and I don't realize what's actually taking place when I'm doing that, then that's my position on life. And I'll always interpret every other Buddhist organization, every other Buddhist tradition in that perspective. Theravāda is the best one. The rest are, you know, various degrees. Report an error in the passage at 11:49
12:20 any of their literature or anything you hear about them, the kind of things that you're looking for to prove that they are not quite as good as the position that you're in. Report an error in the passage at 12:20
12:30 That's how the thinking mind works, isn't it? If you talk to a born-again Christian, Report an error in the passage at 12:30
12:40 They were trying to have discussions with born-again Christians. These people were totally committed to a view that Christ is the only way. And then one time, this born-again Christian said, he didn't first announce that he was a born-again Christian. He just says, please tell me about Buddhism. So I started talking about Buddhism. And he sat there looking quite interested and attentive. Report an error in the passage at 12:40
13:10 And then he began to find little things that he didn't agree with and didn't like this, didn't agree with that. And I think it sensed immediately he was a born-again Christian. I was right. So he was listening in order to grab the, you know, to try to prove that I'm wrong because he's committed to proving that he's right, you see. Report an error in the passage at 13:10
13:33 But that's because his attachment to the view of being right right biases and distorts how he perceives or hears or interprets life. Report an error in the passage at 13:33
13:48 that's what, say, in Reflection on Dharma, we're trying to get outside that whole business of taking sides and coming from positions for or So Theravāda Buddhism Report an error in the passage at 13:48
14:11 is Theravāda Buddhism. And if I have an opinion that it's the best, that's an opinion. And to keep things just as they are, it means that they're in a perspective again. They're not something that's going to distort your own kind of experience of life. Report an error in the passage at 14:11
14:41 Because, you see, the aim... of the Buddhist teaching is to liberate the mind from attachment so that the mind is truly sensitive and receptive to the totality, to everything, to the moment, to the detail, to the totality. The human mind then is in touch, connected to or reconnected to ultimate reality. Within the restraint, restriction, limitation of human Report an error in the passage at 14:41
15:13 We have to learn from life from sitting here, from where we are. Wherever we're sitting, that's where we are. It's not like we're in the transcendent realm of looking down on the macrocosm. Like God does. We're this creature sitting here in this womb, experiencing life in where we are. But we learn not from, it's not the matter of the quality or importance of the details or the conditioned realm, but in understanding the relationship of the conditioned to the unconditioned. Report an error in the passage at 15:13
16:07 And that we can actually do. The conditioned arises and ceases. The unconditioned... ...is what embraces the whole thing, and the unconditioned is, what, deathless reality. Report an error in the passage at 16:07
16:45 Well, if it's, there's certain, like, fears and that that are just part of human experience, you know, like being afraid of a bear or something is kind of natural, not neurotic fear. Report an error in the passage at 16:45
17:05 But if you're afraid of a bear where there aren't any, like if you're on the 20th story of a high-rise in your flat and you're worried about a bear running through your apartment, that's neurotic. Report an error in the passage at 17:05
17:25 It's Report an error in the passage at 17:25
17:39 also like a lot of fears are kind of instilled from... Report an error in the passage at 17:39
17:47 you know they're not intentional it's just habitual like you get them from say your innocent period of your life when you were an innocent child and a lot of things you pick up from family and from situation you're in either you know directed at you or just part of a a family situation Report an error in the passage at 17:47
18:15 Like if you hear your parents shouting at each other, things like this, that can cause all kinds of neurotic obsessions in life. It's the fear of the people you depend on and look to, kind of everything falling apart. Report an error in the passage at 18:15
18:39 Even when there's nothing particularly falling apart, we can still... We find ourselves obsessed with the kind of worry that they will. Report an error in the passage at 18:39
18:54 Because, you know, you realize what a totally sensitive situation we're in. And then, being a human being, you remember. Like, you have a retentive memory. So you remember things. You have flashbacks, deja vu, and all that. So, you know, these things tend to influence us. As we mature, then we begin to put these things in a proper perspective. But we're in a society that doesn't allow us to mature, really, when you think of it. Report an error in the passage at 18:54
19:35 You're not expected to grow up here in Britain. You're expected to stay at a certain level of emotional development. I mean, which isn't intentional. It's not like it's a plot, but it's just what's happened to a society where material goals and the sense of one's self-importance has become so domineering, so dominating in our lives. Report an error in the passage at 19:35
20:19 Like I was, you know, what we find very ennobling is, like I've seen people, Like in the Saṅgha, hang on to experiences of their life and justify their own inabilities and all their problems through, say, being abused as a child or Report an error in the passage at 20:19
20:46 having unfortunate experiences or coming from a bad family or not being loved or something like that. And then making that a kind of I've been obsessed with one sense of, you know, with a kind of neurotic obsession that comes from dwelling on that, and then always being a victim, so Report an error in the passage at 20:46
21:14 that they're always placing themselves in this, they seem to always kind of recreate situations where they're always kind of getting that kind of experience again. Report an error in the passage at 21:14
21:45 to let that stop them, you know, they're going to, that's not going to be an obstacle to their spiritual development. There's a sense of, you know, taking... The bull by the horns or really, you know, getting beyond this, not just wallowing as a victim of life and saying, you know, if these things hadn't happened to me, then I would be okay. Report an error in the passage at 21:45
22:10 It's their fault. It's his fault. It's her fault. And if this hadn't happened to me, then I would really be able to do something. But because of that, I'm just this kind of helpless creature. That's neurotic. But the... I mean, but the thing, the beauty of our human situation lies not, I mean, is that no matter what happens to us, no matter how unfortunate or miserable our life experiences might be, it's no obstacle to enlightenment. Report an error in the passage at 22:10
22:48 And that's, I mean, the obstacle to enlightenment is a selfish... Views and this kind of immaturity, of emotional immaturity, is the obstacle. I mean, if you come from a terrible family, or if you've been a criminal, none of these things are obstacles to enlightenment. Report an error in the passage at 22:48
23:18 Your mother never loved you, or whatever, or you've got leprosy, that's not an obstacle to enlightenment either. But the sense of me and mine is, and that sense of being life's victim is an obstacle. Report an error in the passage at 23:18
24:07 That's one thing that needs to be really encouraged, because like here I see, you know, people lack confidence in themselves, because their self-view is so dependent on, you know, Whether people like them or on praise or on being accepted or whatever, that people feel that they... And if your whole kind of life is dependent upon being accepted or appreciated or recognized or loved by somebody else, then of course you... Report an error in the passage at 24:07
24:59 You know, you have no real confidence in yourself. You have to always have that kind of affirmations all the time made. I'm all right, you know. So and so says I'm all right. So and so said that I'm okay. And in the religious life, for example, I went through a period where I wanted Ajahn Chah to confirm. Report an error in the passage at 24:59
25:28 confirm things for me. I wanted him to, you know, he's the expert, he's the wise man, he's the sage. And so I wanted him to say, you know, tell me where I am and what I've attained and confirm it, you know, kind of certify it. And this was a strong desire to have the authorities that you respect. And he said, Report an error in the passage at 25:28
26:10 making you look at yourself. And he said, you know, there's this technique of meditation in Thailand where they check your, you go through a kind of interview every day where the teacher always tells you what stage you're in and what you... he'd never do that. Report an error in the passage at 26:10
26:32 How far you've come along on this method. And so some of these monks sometimes would go to Radbapong and then they'd say, Ajahn Chah, do you do this? Do you check the mood? Do you check the attainments of us every day? And he says, no. He says, you check it yourself. Report an error in the passage at 26:32
26:53 They say, well, this other place, they always, you know, the teacher always, we always have an interview every day and he tells us. And Ajahn Sumedho said, no, it's impossible. He said, how do you expect me to know where you are? You can only know where you are. True, isn't it? Report an error in the passage at 26:53
27:20 And yet that kind of immaturity in us wants somebody else, you know, wants the expert. Would love to have the Dalai Lama or the, you know, the Sangharaja of Thailand or the latest guru or whatever come and say, you are an enlightened being. Report an error in the passage at 27:20
27:40 Here's a certificate with a stamp, golden frame around it. Hang it up. See, I've got the proof. In one Report an error in the passage at 27:40
27:53 temple in Bangkok, they used to give you enlightenment certificates. I'll Report an error in the passage at 27:53
28:21 see what I can do for you. Report an error in the passage at 28:21
28:36 But that confidence isn't from ego. It's not like, you know, I'm a good guy kind of incessant affirmation. It's through understanding the nature of your mind that you begin to understand why you are the way you are, how your mind works, and what the human situation is. Report an error in the passage at 28:36
29:00 And that's what the Buddhist teachings really point, is an examination, an investigation of the mind and body of our human state, to the point where you really understand how it works, how it operates, its limitations. You know it for what it is. Report an error in the passage at 29:00
29:18 Then you have the confidence. You don't need to have all kinds of external affirmations or that because you know what that is. It's just based on desire to have somebody say you're okay rather than to know exactly the truth of the way it is. So the self-consciousness, the sense of me as an ego, It can easily be offended or upset or hurt by what people say. You can hurt my feelings on the ego plane by insulting me or saying things, accusing me of something or criticizing me or whatever and then I can feel hurt and rejected and so forth. Report an error in the passage at 29:18
30:08 That's on the ego plane of a self-conscious position. But then... That which is transcending that ego and self-consciousness is wisdom. And that's where mindfulness is. You can be aware of the feeling of being offended. Like somebody says something nasty to me, you know, I can hear it. It's still unpleasant, you know. Somebody says it in anger and with great aversion. Report an error in the passage at 30:08
30:48 You're a sensitive being, so you're picking it up. You're aware of it. It's nastiness. It's unpleasantness. Now you can react to it by getting angry and upset by it, or just trying to ignore it and run away from it. Or you can actually just observe. It feels this way. To be insulted is this feeling. Then you're reflecting, you're actually transcending the feeling itself and recognizing it for what it is. Report an error in the passage at 30:48
31:26 Then, of course, it is impermanent, so it ceases. You realize its presence and then you realize its absence. So that is the, in that way you've kind of, you have transcended the ego through objectifying it, seeing it for what it is. Report an error in the passage at 31:26
32:01 If we don't do that, then we tend to just reinforce it by reacting. How dare you talk to me like that? Report an error in the passage at 32:01
32:35 Where ideals, say if we're talking about ideals, say as a Buddhist monk, it doesn't matter. Say this is an ideal. It shouldn't matter to me what people say about me because it's not important. Be concerned. If people criticize me or accuse me of things I haven't done or things like that, then I shouldn't really mind it. Report an error in the passage at 32:35
33:12 I should be equanimous towards it, indifferent. And then the story about that Japanese story about the Zen monk that was accused of impregnating the village girl. And the village girl... Report an error in the passage at 33:12
33:33 I had a baby and she said it was the Zen monk and the village people all turned against him. You did this immoral act and the monk is totally indifferent. He just says asshole to everything. And then years later the girl admits that it wasn't him, that she just said it was. The villagers all go back to the monk and say, we're sorry about that. And he says, our soul. That's the way I should be. Report an error in the passage at 33:33
34:12 That's the ideal, isn't it? To be totally equanimous and not to be reactive to the praise and blame of the society. Now that's okay as long as it's not happening. Then when it happens... Report an error in the passage at 34:12
34:37 Somebody accuses me of doing something like that, and I might say, ah, so. But inside I might feel, ooh, how dare they? It's terrible, you know. After all I've done, and my reputation is ruined now, and people will feel terribly disappointed, and it's unfair, it's not true, and that girl is a liar, and... Report an error in the passage at 34:37
35:06 I'm fed up with Buddhism I'm fed up with England I'm leaving and forth no I shouldn't think like that I should just with our soul forever so suppress Report an error in the passage at 35:06
35:30 kind it all down and pretending you don't care. the mindful way is to use the situation see, to reflect upon. Report an error in the passage at 35:30
35:49 that if I'm accused of something, then there's willingness to... Report an error in the passage at 35:49
36:01 the feeling of... How dare they do that, or I shouldn't feel anything. I'm willing to look at, you know, you're willing to look at whatever, whatever reaction you tend to have as a reaction of your mind. So it is exactly what it is. If I'm being stiff upper lip about it all, then I'm aware I shouldn't really feel anything about this. Report an error in the passage at 36:01
36:25 I should just be able to say, ah, so, it doesn't matter what people say. You know you didn't do it, but it doesn't matter what people say because as long as you know, that's all that matters. That's the ideal. But if you really listen to that, then you begin to see it as you do really care. You're pretending you don't. Report an error in the passage at 36:25
36:49 And you're trying not to. And then the other extreme is how dare they accuse me of this terrible deed when I didn't do it. Report an error in the passage at 36:49
37:00 But you can also listen to that as something that arises and ceases. And that way you can always use life's experiences for wisdom and strength. And that is seeing the dharma of the situation. Report an error in the passage at 37:00
37:23 Seeing the dharma of being blamed for something you haven't done. And it's an opportunity to really look at Feeling of indignation or being enraged or whatever. And then these conditions, these reactions can be, then you're actually letting them go. You're resolving the karmic attachment to that. You're letting it go. And so you find more and more you are moving towards equanimity, towards just being able to take the flow of life as it is. Report an error in the passage at 37:23
38:02 But it's a willingness to really see and examine things and see them as they are, to say that's what, like the Four Noble Truths, is the kind of formula for that kind of insight. Report an error in the passage at 38:02
38:34 Oh, yes. Report an error in the passage at 38:34
38:40 I get more praise than I do blame. So then you reflect on that. Because praise I like. Report an error in the passage at 38:40
38:55 So it's... You know, one can get carried away with that. But that is equally important to reflect upon. Report an error in the passage at 38:55
39:30 Well, the thing is, at first, say with anger, for example, you don't want to be angry or you'd like to, you know, somebody does something and you have a... short temper and you get enraged. Report an error in the passage at 39:30
39:54 then you kind of blow up and say things and I'm not going to do that again. So you develop a pattern of maybe getting angry and then feeling guilty about it, then trying to say, I'm not going to do that again. And then failing and blowing up and feeling guilty. To develop a pattern, a kind of cyclical pattern. But I've found that wherever you break that cycle is good. Report an error in the passage at 39:54
40:29 Like even if you're not mindful enough to see the anger and you blow up and say terrible things. At least there's a point in it all when you suddenly feel guilty or worthless and you can actually start there. And that will dissolve the strength of the whole cycle. Report an error in the passage at 40:29
40:51 Like I used to have to work with a sense of guilt and hopelessness before I could actually be mindful enough to get it before, you know, because of the power of anger. Report an error in the passage at 40:51
41:07 So that's why, don't despair. If you conceive yourself as being someone who has a bad temper, and then gets angry, and then you're always tending to make judgments whenever you get angry, that reaffirms this sense of yourself as being an angry person. But if you're reflecting on the cycle, then you're actually kind of weakening it. Report an error in the passage at 41:07
41:39 And that's why even if you make a total fool of yourself, blow up and say the worst possible thing, still don't despair. At that point where you feel totally ashamed and worthless and hate yourself, you can start there. Wherever you catch yourself in that moment where you suddenly realize what you're doing. Report an error in the passage at 41:39
42:03 And Report an error in the passage at 42:03
42:09 that will also weaken the... The actual fiery anger part, or Report an error in the passage at 42:09
42:22 jealousies, or greed, lust, things like this, it's all, you see, there's a cycle to it. It's not just kind of an isolated thing. So try to be aware of the cycle, how, you know, one thing goes on to the next. Report an error in the passage at 42:22
42:41 And so then you can actually, kind of at points of the cycle, you can be more mindful than at others. Report an error in the passage at 42:41
42:53 Like when there's a lot of... It's hard to get any mindfulness when the mind's filled with lust. But as you start feeling guilty about it or getting that which is impermanent, then more you're really aware of it where we're saying it's not as strong, the actual strength of the passion is. But as long as Report an error in the passage at 42:53
43:56 you go from, you know, like if you have lustful thoughts, And then you're trying to live by the precepts and live a very moral life, and then you say, oh, I'm such a terrible person, dirty-minded, and you go into a kind of self-condemnation. Then that is, you're developing a pattern that supports the whole cycle. Report an error in the passage at 43:56
44:28 Even hating yourself and looking down on yourself supports actually the lustful thinking, the vicious circle. That's why it's hopeless as a thing in itself. When you're looking at it only from the ego, then it's hopeless. Report an error in the passage at 44:28
44:49 But when you're looking at the ego, then you know what the ego is, a sense of self-involvement with it. Then you can see what it is, really what it is. You're not trying to say it's something it's not. You're not suppressing, you're not indulging, you're just seeing it for what it is, and that's seeing the dharma, seeing the truth of the way it is. Report an error in the passage at 44:49
45:18 In that, there's liberation, you see, freedom. Report an error in the passage at 45:18
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Talk by Ajahn Sumedho. Original at Amaravati Buddhist Monastery via Internet Archive: https://archive.org/details/ajahn-sumedho-dhamma-talks. Licensed CC BY-NC-ND 4.0. Transcript generated automatically and may contain errors; the audio is the authoritative version.
Talks of Ajahn Sumedho, archived on Internet Archive. More from Amaravati