MAY WE LEAVE THIS LEGACY WITH YOU PART I: LEGACIES MATERIAL AND CEREMONIAL Legacy 1: Everyone can be a Buddhadasa (Servant of the Buddha), if one wants to with a pure heart, just serve in the propagation of Buddhism by setting an example in practice and living happily that others may see, until they follow along. Legacy 2: Three Wishes suitable for everybody who is a Buddhadasa to take as a standard in performing our duty for the world's benefit, namely: 1. Strive to lead oneself to the heart of one's own religion; 2.Strive to help each other pull ourselves out from under the power of materialism; 3.Try to create mutual understanding among the religions. Legacy 3: The first wish -- causing everyone to realize the heart of Buddhism -- is for bringing about practice which is good, direct, just, and fit for liberation, in order to directly and genuinely carry on the Buddha's purpose. Legacy 4: The second wish -- getting the world out from the power of materialism, from the flavors that arise from fleshy matter -- should be a cooperative endeavor of all people, and every religion, in the world, so that the world will be clean, clear, and calm, rather than its current state. Legacy 5: The third wish -- making mutual understanding among religions -- is necessary because the world must have many religions, as many as the types of people in the world, in order for all to be able to live together with peace. Every religion teaches unselfishness, the differences are only in methods. Legacy 6: Suan Mokkh -- places which make intimacy with nature easy both mentally and phy- sically -- should be set up everywhere for the direct study of nature, for understanding the law of nature, and for sampling the taste of nature, until everyone knows how to love nature which only helps us to understand Dhamma easily. Legacy 7: Suan Mokkh as the Theater of Spiritual Entertainments is necessary for these beings who instinctually need entertainment, which is a spiritual support, the fifth support added to the four physical supports. Please help each other arrange to have it always around to use so that these benefits reach everyone. Legacy 8: Suan Mokkh International, for the spiritual light of our fellow human beings from other countries and languages in particular, is an idea that arose when we saw them struggling and searching in order to find themselves. Please help to establish, then maintain and continue, it. Legacy 9: Spiritual Theaters for spiritual entertainment with the flavor of Dhamma are needed in place of the fleshy theaters which always turn human beings into some sort of demon. Humans need entertainment as the fifth requisite of life, but it must be arranged carefully. Legacy 10: The five pillars on our roofs are symbolic of the five nivarana, the five upadanakkhandha, the five bala, the five indriya, the five dhammasara, the five magga-phala-nibbana. Even the five fingers on your own hand are just reminders of the matter of eliminating dukkha for us all. Legacy 11: The slogan of Suan Mokkh is "eat from a cat's plate, bathe in a stream, sleep in a coop-kuti, and listen to the mosquitos sing": a practical standard for eliminating the problems of material life and fit for mental cultivation through that natural principle which says, "simple living, high thinking." Legacy 12: The Diploma from Suan Mokkh is "die before dying." In other words, the mind is finished with feelings of "I" and "mine" before the physical body dies. There remains only pure sati-pa¤¤a toward life. This is something which can happen even now. So, the sooner one "dies", the more profitable life is. Legacy 13: People language & Dhamma Language exist to make the distinction between material and spiritual matters so that we will speak about them correctly; then these matters will be understood correctly, deeply, and advantageously. Don't mix them up, or reverse them, that will just lead to dizziness. Legacy 14: The system of using people language & Dhamma Language is most certainly need- ed in the study and teaching of Buddhism, because all of the Dhamma includes teachings in the Dhamma Language of ordinary people (personal, individual terms) and in the Dhamma Language of those who have seen the Dhamma for themselves (in terms of natural truth). Thus, we must carefully observe the difference in our study, teaching, and conversation, otherwise, dizziness will ensue. Legacy 15: "Age Teasing" and giving the Age Teasing gift, as we do at Suan Mokkh, results in heedfulness and self-knowledge which improves each year. May I leave this to be maintained and continued for the sake of everyone's mental development. Legacy 16: True Buddhists shouldn't be bothered even by headaches, let alone nervous disorders and mental illness. This is because they rely upon the Dhamma principle at the heart of Buddhism which says "Tathata" or "just like that," that is, the fact that all things must happen according to their causes and conditions, and must be solved right there without there being anything strange or surprising about it. May we leave it behind as a legacy. Legacy 17: The Three Cs of Clean, Clear, & Calm are qualities of the Noble Ones and have the position of being the essence of Buddhism's Triple Gem. May we leave it as a legacy for everyone to use as a daily mantra. Legacy 18: The Buddhist Charter which we helped develop together is correct and in line with the principles of Buddhism. Buddhists may take it as a standard for right practice, good results, and convenience in being ones who know, are awakened, & have blossomed, and who will never fall into the swamps of super- stition and materialism. May we leave it as a long lasting legacy. Legacy 19: The Literary Works: the Dhamma Proclamation Series, From His Own Lips Series, Floating Lotus Series, and Turning of the Dhamma Wheel Series: may we leave them as memorial legacies of a poetic mind which has released them with the greateast care into the Dhamma Sea -- that is the hearts of all you Good People throughout the land -- for them to thrive in the reservoir of that Dhamma Sea for unending time. Legacy 20: The Suan Mokkh style of chanting uses chants that we have trans- lated into our own language and tried to make smooth and graceful. The passages chosen are concise and powerful, and are suitable for use as objects of samadhi and vipassana too. May we leave these to be chanted for a long, long time. Legacy 21: The Demonstration Food Offering as done in Suan Mokkh is a study in how to feed one-hundred monks, in doing it smoothly, and in keeping the defilements under control. Please maintain this kind of ceremony in order to support the protection of Buddhism in a way economical and free of difficulties that main- tains the ancient form of the Buddha's time. Legacy 22: The "Nalike" coconut pond is a lesson modeled after a children's lullaby of the people which shows how much they had realized the highest Dhamma in times past, to the extent that they could take nibbana as the subject for a child- ren's lullaby. Please protect the honor of our ancestors on this point and make ourselves fit to be their descendants, every one of us. Legacy 23: Preaching Dhamma in lecture form, which must sometimes be done while standing, does not go against the Dhamma-Vinaya in any way. Convenient and appropriate for the times, it causes the propagation of Buddhism to proceed smoothly and successfully. It is not necessary to stick to the strict literal interpretation, because those are customs and manners of a different era and time. Legacy 24: The standard followed at Suan Mokkh that we don't welcome people who don't know how to wash their own plate, but must have someone else clean up after they eat, is a standard which doesn't conflict with Buddhist principles. We use it to determine which people are fit to stay in the monastery in order to practice Dhamma, because their hearts are in harmony with the principles of unselfishness and not taking advantage of others. Please help to maintain this as a continuing legacy. Legacy 25: Sleeping with a wooden pillow is something the Buddha himself recommended as a way to train in not oversleeping. Mara doesn't get a chance to take over the person who doesn't indulge in sleep, who is strong and active both physically and mentally. Wanderers and warriors in those days thus slept with wooden pillows, especially, the Licchavi noblemen. Legacy 26: Allow me to object to the words "work is money, money is work. They are not in line with Buddhism, which teach us to work as the duty which is right for all living beings, and not to work to find money to pander to life so that it falls in with the road to ruin or in the delights which are nothing but "flashes of lunacy." May I leave this objection with you, also. Legacy 27: The secret trick of Zen is the original method of Buddhism which adds tranquil- ity to insight so that they work together suddenly in the instant there is samadhi along with a penetrating investigation to realize the mind's original state of freedom from defilement. Zen doesn't separate them to practice just the ones we are attached to in particular. This principle is: jhana doesn't occur to one lacking wisdom, wisdom doesn't occur to one lacking jhana. Legacy 28: The principle of vaccination -- using bacteria to cure disease -- can be applied to Buddhist Dhamma practice by applying greed's power to covet doing good, by applying anger's power to hatred of defilement and dukkha that we will destroy them as enemies, and by applying delusion's power through being tricked into doing good on the most basic level rather than falling into evil. This is possible because these three are already strong in our minds as our opening stakes (in the "gamble" of Dhamma). Legacy 29: Having Dhamma all night & all day is not so hard to do. When about to do any of the duties of daily life, become aware of the fact that "Duty itself is Dhamma." Because duty is able to eliminate every kind of problem and brings good, desirable results, its meaning is exactly that of the word "Dhamma," that which helps the practioner avoid falling into dukkha. So when duties are done all day long, there is Dhamma all day long. Even resting is a duty which must be performed as much as any other, that is, in order to have the strength for doing one's Duty. Legacy 30: The Vinaya Mahapadesa from the Vinaya Basket must be passed on and taken as necessary in our modern times which are materially developed to the point of filling the world with problems of morality and discipline, both for wanderers and householders. Please study this Mahapadesa to the core in order to prevent foolish innocence. Legacy 33: Using the principles of idappaccayata, paticca-samuppada, tathata, & su¤¤ata as ambrosia which put us beyond death, or above the cycles of death and birth, because they finish off "I" and "mine," is the genuine daily activity of Buddhists, is the most direct path, and has the best results, so I leave it with you as something I've used to good result already. Legacy 31: The Mah padesa (Great Standards) concerning Dhamma, from the Mah pari- nibb na-Sutta are things we must use together with the principles for judging Dhamma-Vinaya from the Gotami Sutta in order to decide what is right most correctly and completely. Such clarification is most needed by modern Buddhists, who are full of troubles which are increasing day by day. This approach has already been used with excellent results, so we ask to leave it as a legacy to be used further. Legacy 32: "Humming Dependent Origination" is taught in a way easier to understand and practice than the usual formula. You ought to understand this form first, then examine the usual one. In either case, the practice is the same: be mindful at phassa. (You can find the details in Dependent Origination From His Own Lips.) Legacy 34: The Vimuttayatana Sutta is a Dhamma principle worthy of special interest. It tells us that we people are able to realize Dhamma at five times: when listening to Dhamma, when pointing out the Dhamma for others to listen, when reciting Dhamma, when focused on Dhamma, and when investigating and analyzing Dhamma. So there are many opportunities to realize Dhamma, but we have been so careless as to not take advantage of even a single opportunity. Legacy 35: Using the 10 points of the Kalama Sutta thoroughly and correctly is a sure principle and method for maintaining and protecting Buddhism, in a way that it can truly be a refuge and carries on the teaching as the Buddha wished. We've used this method continuously, and it is completely successful in line with its meaning, so may we leave this "tradition" with you as part of our legacy. Legacy 36: It is better to study the four foundations of mindfulness from the Anapanasati Sutta than from the Mahasatipatthana Sutta, which is overly long, has a vague and muddled appearance, and lacks a clear sequence or progression (just to read it takes hours). On the other hand, the Anapanasati Sutta is a continuous progression of 16 steps encompassing everything from the beginning of practice up to and including the final realization of the fruits of practice. The Buddha himself declared that he relied upon this practice in his own Awakening. Please examine this well. And may we leave this fact as a legacy, too. Legacy 38: The principle of following the footsteps of the Arahants which can be used both by laypeople and the homeless together is that of living life in a way that constantly scrapes away the kilesa and lessens the familiarity (anusaya) that causes kilesa, by having sati-sampaja¤¤a in the moment that sense objects impact, and not letting anything concoct greed, hatred, and delusion, or if they are concocted, have sati stop that mess. Legacy 39: "Beauty in the corpse, goodness in giving up, the monk in truth, nibb na in dying before death." We have knocked the dust off of and recycled these antiques in order to preserve the intelligence of our ancestors, to show how sharp, direct, and profound their understanding was; and so that their children and grandchildren will have no less satipa¤¤  than our ancestors, and will fully live up to the meaning of Buddha-parisa (those who accompany the Buddha) by not locking away nibb na so that they must die over and over for thousands and millions of lives before getting any results. Please help to preserve this legacy of our ancestors. Legacy 41: If all people in the world object to bringing Dhamma into the world, because they think it's impossible, that's up to them. We, alone if need be, ought to make ourself quench all dukkha with Dhamma that's up to the mark. Never be disappointed that so few people are interested in Dhamma. ***** ***** All of the above are legacies of a material or ceremonial kind. They make up the first part of the legacies we pass on as an inheritance. Next are legacies of a mental kind which we have researched, observed, studied, and experimented with in practice. The results have been gratifying, so, may we summarize them item-by-item and offer them here as a further inheritance. (To be continued in later issues.) PART II: LEGACIES SPIRITUAL FOR SATI-PANNA Legacy 42: "BUDDHA -- THE KNOWING, AWAKENED, BLOSSOMED ONE -- is the opposite of "Saiya," which means being always asleep, uncertain, startled, and upset. Whether we are "Buddha" or "Saiya" differ absolutely just / exactly here. Legacy 43: HAVING A BUDDHA IMAGE TO BOW TO OR HANG AROUND THE NECK THESE DAYS can be either superstition (saiyasastra), believing it to be a holy object that will protect or is magical, or Buddhism (Buddhasastra), a reminder or, at most, an object for paying respect. Buddhists must be on our guard not to lose the honor of Buddhists by becoming Animists. Legacy 44: HAVING THE BUDDHA AS A "GOOD FRIEND" IS SOMETHING WE MUST REGARD WITH GREAT INTEREST, to fit with his words: "If having relied upon me as a good friend, beings having birth, aging, illness, and death will escape from birth, aging, illness, and death." We turn aound and believe that we have birth, aging, illness, and death as our nature and cannot go beyond birth, aging, illness, and death, in a most pitiful way. Legacy 45: The Buddha in the view of most individuals usually becomes a Himalayan mountain range which blocks the Dhamma for them because theirs is the Buddha of up d na and according to their own attachments. Thus one ought rightly to understand the real Buddha. Legacy 46: THE LORD BUDDHA SPOKE IN BOTH PEOPLE LANGUAGE & DHAMMA LANGUAGE. We ,must listen carefully. For instance, in People Language he said, "Self is the refuge/support of self", but in Dhamma Langugae, he said, "One's self doesn't exist". If we don't listen carefully, we won't understand. Legacy 47: He said, "Whether in the past or now, we teach only the matters of dukkha and the remainderless quenching of dukkha." Thus we had bet- ter not waste any more time in studying, questioning, and debating matters other than these two. Legacy 48: THE LORD BUDDHA DIDN'T WASTE/SPEND TIME COLLIDING AGAINST OR DOING AWAY WITH OLD BELIEFS AND TEACHINGS FROM BEFORE HIS TIME, he simply proclaimed his own things which are better, more true, more beneficial, so that listeners could reasonably choose for themselves, consequently, no tragedies happened like happened to some other Teachers. Legacy 49: Having the Buddha, The Dhamma, and The Sangha which are concocted according to personal views makes many problems out of them and does not touch the real Buddha, Dhamma, and Sangha, whose heart is cleaness, clarity, and calm through being void of any whiff and meaning of "Me!" and "Mine!" Legacy 50: Saiyas stra is the Creed of Sleeping (through avijj ), Buddhas stra is the Creed of Awakening from Sleep (through vijj ). So be careful of activities concerning Buddha images and amulets, for there are those which are Buddhas stra and those which are Saiyas stra, depending on whether that person acts with vijj  or with avijj  and up d na. Legacy 51: The true principles of practice need not extend over the kind of lifetimes which end in coffins. They are exclusively sanditthiko and ak liko, that is, immediately apparent to the mind that acts and receives the results of the actions. The later aspects are just material by-products ex- perienced by ordinary Thicksters. Legacy 52: The thing which is called "Self" is merely an illusion (m y ), that is, merely a sensation that arises in the mind which is concocted by taÖh , the desire influenced by avijj , through which it appears in the mind naturally and automatically. It is merely a misperception by the thing called "up d na" which comes from taÖh . It is not a real self, but is only a sensation blowing hot and cold, yet with an intensity which the experiencer feels to be "self." Legacy 53: Distinguishing four understandings of Dhamma makes a comprehensive study of Dhamma convenient: know Nature itself, the Law of Nature, Duty according to the Natural Law, and the Fruits which come from practicing that Duty, until able to live life in harmony with nature and without any problems. Legacy 54: "DHAMMA" HAS MANY MEANINGS, but its essence is the duty which is performed correctly regarding the practitioner's situation, according to the Law of Nature, leading to peace for everyone, no matter the time or place. Legacy 55: All of the Dhammas to be practiced may be categorized into two kinds: Dhamma tools and Dhamma objectives. SĦla, sam dhi and pa¤¤  are Dhamma tools; magga, phala, and nibb na are Dhamma objectives. The Dhamma tools can be divided further into two kinds: primary Dhammas such as the four sati- paËËh na, and the supplementary Dhammas, such as, the four iddhip da, and the four samm ppadhana. Know the Dhammas to be used in practice correctly according to the circumstances. Legacy 56: You ought to turn every piece and particle of your work into Dhamma through satisampaja¤¤a, aware that duty itself is Dhamma, doing duty alone is practicing Dhamma. Then you will have Dhamma with you in all movements, at all times, in all places. All your work will be as enjoyable as playing sports. Already happy in the moments you work, you need not indulge in pleasure houses, night life, and addictions. Legacy 57: Dhamma is the thing called, in English, the "Duty of all living things," that which they must do to survive both physically and mentally, both for their own sake and for society's. Even when translating this word as "teaching, "learn- ing," or"practice," the important understanding is still in its being the duty of salvation. Whenever duty is done, that is Dhamma practice. Legacy 58: The Dhamma in the temple and the Dhamma in the rice fields are the very same Dhamma when they are carried out as duty which is right for genuine survival. Legacy 59: There are three things which are Nirananda (Eternal), Amit bha (Endless Light), Amit yu (Endless Life), Akata (Unmade), Amata (Deathless), Asankhata (Unconditioned): the Law of Nature, Voidness, and Nibb na. These three things have no creator. Even God can't create them because they themselves have the position of being God. Legacy 60: Genuine Buddhist Art is not a material art as is generally understood, but is the system of mindful and wise action which marvelous- ly quenches dukkha within the hearts of beings, as the Buddha said, with beauty in the beginning, middle, and end. Legacy 61: DHAMMA IS THE CORRECT SYSTEM OF PRACTICE FOR ONE'S HUMANITY, every step and stage of one's evolution, from birth until death, both for one's own benefit and the benefit of others. In short, Dhamma is duty, the True God which helps save us all. Legacy 62: DHAMMA EXISTS TO HELP US LIVE IN THE WORLD VICTORIOUSLY ABOVE THE WORLD. It's not for us to flee from the world, but to be above any influence of the world, so that we no longer drown in the world. This is usually taught so that everyone misunderstands and thinks that we must flee the world, abandon the world, and throw away the world, in a way that has no value for anyone. Legacy 63: DHAMMA IS SOMETHING MOST DIFFICULT TO EXPLAIN BECAUSE OUR HUMAN VOCABULARY IS INSUFFICIENT. We don't have words for the things that people have never known before. We must strive to speak and try to listen until we understand in both people language and Dhamma Language together. Legacy 64: DHAMMA IS NOT THE BOOKS OR THE VOICE TEACHING, BUT IS DOING THE CORRECT DUTY of each practitioner, every movement, every moment, everyplace, correct for the humanity of oneself and others who are involved, for it to be Dhamma which is correct regarding Buddhist standards which really bring peaceful bliss. Legacy 65: SĦladhamma (virtue) must return for a peaceful world; Paramathadhamma (Supreme Dhamma) must return for an enlightened world. If vir- tue doesn't return, the world will go to hell. If Supreme Dhamma doesn't return, the world will go blind. So everyone must help bring them back, as they are necessary for the world. Legacy 66: Don't long after the past and don't worry about the future, just do one's duty correctly in the present. That's enough to have no dukkha, and it won't be the basis for sassata- ditthi, a self that spins around within vattas (cycles of birth and death). Legacy 67: The ABC'S of Buddhism don't start off with the Triple Gem, but begin with studying the stimulation of eyes, ears, nose, tongue, body, and mind and how the their birth causes vi¤¤ na, phassa, vedan , on through tanh , up d na, and then dukkha. Control these births and you can quench duk- kha. Then Buddha, Dhamma, and Sangha will arise by themselves. Legacy 68: The world is accomplished through the eyes, ears, nose, tongue, body, and mind. Because we have eyes, ears, nose, tongue, body, and mind, there is a world. The various situations which become problems appear just because of misun- derstanding the truth of the eyes, ears, nose, tongue, body, and mind, in other words, of the world. Legacy 69: The Dukkha arising aspect of paticcasa- mupp da (dependent origination) every- time the mind desires, that is, when it is stupid at phassa; and when there is stupid phassa, vedan  is stupid. Due to the influence of avijj , tanh  is born and defilement takes over. So be careful. Don't be stupid at any phassa and let the dukkha side of patic- casamupp da occur. 7O. A cycle of paticcasamupp da occurs everytime avij- j  (ignorance) contacts a sense object, or, we may say, everytime the mind is defiled by the concocting of avijj . It doesn't happen over lifetimes, in the sense that one cycle of patticasamupp da covers three lives, as is generally taught, to the point of becom- ing sassataditthi (eternalism). 7l. The practices which look like practicing nothing are the mental practice of feeling content in being void of oneself, doing every duty in harmony with the Law of Nature, and working for duty's sake rather than for the benefit of "me" and "mine." 72. The higher Dhamma language is made up solely of words borrowed from the language of worldly people, so try to stick to that ordinary meaning as far as pos- sible in order that an understanding of each word can be known correctly and with ease. For example: nibb na is coolness, magga is path, phala is fruit, kilesa are dirty things, sanyojana is to be bound,  sava is what squeezes out from fermentation, Buddha is waking from sleep, Dhamma is duty, and Sangha is the group of worthy things. 73. A "Zero Human" is one whose mind is free of any attachment, that is, doesn't feel any clinging toward the meaning of being "self" or "of self" through up - d na under the influence of avijj . So be Zero Humans; you will be light, at ease, intelligent, free of pre- judice, and will have a mind automatically ready for every kind of work. 74. When the mind escapes from attachment, that is, being tricked into clinging to the value which is the basis of up d na according to the conventional truth of "self," then good and evil, virtue and vice, kilesa and bodhi, and all the other things conceived in pairs of opposites, will be equal or will be identical. For example, being only sankharas equally, or being con- ventional designations. 75. That we have heaven, hell, and nibb na of the kind which are sanditthiko, which can be contacted here, is better and more real than the kinds which are thought to happen after death. The Buddha called these  yatan- ikaniriya,  yatanikasagga, and sanditthiko-nibb na. Please know them well, you will live up to the name "Buddhist." 76. The ground is the Buddha's place of birth, awaken- ing, teaching the Dhamma wheel, living, and quenching the khandhas in parinibb na throughout his entire life. It is therefore fit to be our place of Dhamma study and practice far more than setting up a "Supreme University," when we compare it with the universities of the modern world. Hence, shouldn't we sit and study Dhamma on the ground rather than up in those high budget buildings? 77. The principle which everyone ought to know about the stages of nivara¤a, kilesa, anusaya, and  sava is that one occurence of greed deposits a bit of r g nu- saya, one occurence of anger deposits a bit of pathi- g nusaya, one occurence of delusion deposits a bit of avijj nusaya, in order to give birth to those defile- ments again most easily. Collecting them in the depths of the mind, they become  savas, in order to return as kilesa, or merely as nivara¤a, depending on the situa- tion. 78. Sensuality -- the flavor of sex -- is the wages nature must pay animals so that they will reproduce, since mating is tiring, ugly, and dirty. Sensuality is difficult for beings to avoid, although it is a wage which is just a flash of insanity. 79. Voidness, void mind, working with void mind, sse- ing the world as something void, and living with void- ness: this is the whole of Buddhism, in essence, for the study, practice, and tasting the fruits of prac- tice of true Buddhists, but it is probably too dif- ficult for anyone to agree (with these words). 80. Don't honor the Buddha in a way that he would be unable to endure/tolerate due to it being full of superstition, Me!, and Mine!, to the extent of prick- ing one's ears and pointing one's tail with an atti- tude of .... 81. That which is called "Abhidhamma," what if we threw the whole bunch in the sea? We wouldn't lack any necessary knowledge of how to practice for the quench- ing of dukkha, because it happened for those of exces- sive and superfluous intelligence, while it sedates ordinary satipa¤¤ . Thus, nobody should be sorry or disappointed that they have no chance or are unable to study it. 82. The fourth dimension of sense objects is the eat- ing up of time and space which are well integrated. If anyone ... 83. The flavor of every form of sensuality is nothing but a "flash of lunacy," but human and heavenly beings fall for and worship them, so far as to enshrine them as K ma-Deva, one amongst the gods. But you won't find animals acting like that. Consider well. 84. The heaven we can in all movements is the aware- ness that one has practiced Dhamma correctly and to be content with one's actions in every movement until one can bow to oneself everytime one recollects ......... . This is the genuine paradise, here & now; every other kind of heaven depends on this one. Legacy 100: THE HEART OF BUDDHISM FOR PEOPLE IN GENERAL, both those who are practicing and those who have finished practicing, is the truth that "All things ought not to be attached to as `I' or `mine.'" Everyone must practice this and get its fruit. Legacy 101: BIRTH (JATI) IN DEPENDENT ORIGINATION IS MENTAL OR SPIRITUAL BIRTH which will occur every time there is a feeling of Igo or Mygo arising in the mind. And it is a heavy mental dukkha every time it happens. As for physical birth, it happens just once up until we're laid out in the coffin and there's only moderate physical pain, nothing like the torment of the mind.