- To the Last Breath
- Dhamma Talks on Living and Dying
- Venerable Acharn Mahaa Boowa Nyanasampanno
- - and -
- Directions for Insight
- Six Dhamma Talks
on centring the mind in non-attachment
- Acharn Kor Khao-suan-luang
First Published -- April 1992
(Slightly) Revised Electronic edition December 1995
Copyright © Wat Pa Bahn Tahd, Udorn-thani 41000, Thailand.
"... the Buddha said that it wasn't important which day
Whenever the breath runs out, that is the day.
The only criterion is our last breath ..."
[Page numbers are not accurate in this electronic version]
Note to this Electronic Version
Former footnotes are converted to Endnotes after each section. Also page numbering is
Some Pali diacritical marks are shown by this convention: 'long a' = aa; 'long i' = ii;
'long u' = uu; 'm', 'n', 't', and 'd' with dots beneath have a period before the
respective letter, i.e. '.m' '.n' '.t' '.d' ; 'n' or 'N' tilde are marked as 'ny' or 'Ny'.
This book contains two sets of newly revised Dhamma talks. The 1980 edition of Amata
Dhamma has been completely revised and has new additions, including its new title, To
the Last Breath. Directions for Insight -- the second part of this book -- was
only slightly revised, although it now has its proper title back, which somehow had become
lost in the first printing. (It was then printed as Directing to Self Penetration.)
As Acharn Panyavaddho explained in the introduction he wrote for the 1980 Amata
Dhamma: "(six) of these (seven) talks were given for the benefit of Mrs.
Pow-panga Vathanakul, who had been staying in Wat Pa Bahn Tahd, Udorn-thani, Thailand,
since the beginning of November 1975. The other talk, The Middle Way (of Practice),
was actually given to the assembly of bhikkhus at the Wat in 1962, and was one
which Mrs. Pow-panga found useful. ... She stayed at Wat Pa Bahn Tahd for almost four
months and Ven. Acharn Maha Boowa gave about 130 talks during that period."
The second part of this collection, Directions for Insight, seems to fit in well
with the general approach of To the Last Breath. (In fact, both have the same
flavour -- the taste of freedom -- which is the true liberation of heart, without
regard to gender, race or age.) It is made up of six Dhamma Talks by Acharn Kor
Khao-suan-luang. Khun Phoon Phongphanit, a lay disciple of Acharn Kor, suggested a joint
translation (with the editor) of these six Dhamma talks,
originally printed (in Thai) under the title Na Naew Mong Darn Ny. They form one
booklet of a series printed over the years by Upasika Kee Nanayon, who used the pen name Kor
Khao-suan-luang. Khun Phoon Phongphanit should receive special thanks for all his work
in seeing that translation into print.
The first translation of To the Last Breath (or Amata Dhamma as it was
then) was mainly the work of Ven. Bhikkhu A-j-. The present editor, who also assisted at
that time, has now completely revised the whole translation and so must bear
responsibility for the errors.
Any merit arising from my work on this book, may it be dedicated to my mother. May she
find peace and happiness.
1. For more about this, see the new section: Epilogue.
Other translations of similar Dhamma Talks by Ven. Acharn Maha Boowa are: Straight from
the Heart; Things As They Are; Forest Dhamma; The Dhamma Teaching of Acariya Maha Boowa in
London; Kammatthana. [Go back]
2. Please note that this year (1995) a new translation
of four of these Talks has appeared, which, to a certain extent, supersedes this pioneer
translation. They are contained in a superb collection of Acharn Kor's Dhamma entitled An
Unentangled Knowing, The Teachings of a Thai Buddhist Lay Woman, translated by
Thanissaro Bhikkhu. (Dhamma Dana Publications, c/o Barre Center for Buddhist Studies, 149
Lockwood Road, Barre, Massachusetts 01005, USA.) They can also be found in electronic
format on many Buddhist BBSs. [Go back]
Anyone who has visited the forest monasteries of Thailand will need no
introduction. They will have seen Acharns who teach
in a spontaneous and direct way, and who live as they teach. This is Forest Dhamma,
vigorous but without pretension, inspiring one to live and practise the Way rather
than reading about it. Yet here is a book -- and a translation of a book at that --
that can only attempt to offer a partial view of certain aspects of that Teaching.
This is especially so with the first part of this collection of Dhamma talks, To the
Last Breath. For these were given under quite special circumstances: A person, quite
knowledgeable about Buddhism, is dying of cancer. The emphasis is therefore very much on
dealing with pain, suffering and, finally, death. And pointing towards that which is beyond
suffering and death.
These circumstances mean that the beginning fundamentals of Dhamma practice are
generally assumed to be already understood. (Khun Pow and the other listeners were already
well practised in developing Dhamma in their actions and speech.)
For those new to Dhamma, however, it is important to remember the special context and to
take into account the other Dhamma qualities that make an essential foundation that will
need to be cultivated. The Lord Buddha gave an important example of this when he would
begin his Dhamma Teaching (to those newly interested) with the Progressive or Graduated
"Then the Lord delivered a graduated discourse to 'Kutadanta,' on generosity,
on morality and on heaven, showing the danger, degradation and corruption of
sense-desires, and the profit of renunciation. And when the Lord knew that Kutadanta's
mind was ready, pliable, free from the hindrances, joyful and calm, then he preached a
sermon on Dhamma in brief: on suffering, its origin, its cessation, and the path. ...
It is this 'joyful, calm, pliable, ready mind' -- already settled firmly upon
foundations of generosity and morality -- that is receptive to the powerful Truths about
pain, suffering and death. It is at this point that the emphasis changes to energetic
striving, to overcoming the obstacles that prevent insight and pin us blindly to the wheel
of birth and death.
"Then the Lord said to the monks: 'Now, monks, I declare to you: all
conditioned things are of a nature to decay -- strive on untiringly.' These were the
Tathagata's last words." 
In this book you will find both these aspects. There are constant references to
'gradually' ... 'steadily' ... 'step by step' ... 'level by level' (of the Graduated
Teaching). These lead into a growing emphasis on earnestness and diligence in
Any translation is the impossible search for just the right word. The expression
that conveys both the sense and accuracy in a pleasing way; and that also brings with it
the spirit of the original. This translation is much more of a blind groping. First, there
is the wide language and cultural gap between Thai and English. Then there is the change
of medium from the living word to the printed page, which must always lose the dynamism of
the original experience. Finally, and perhaps the most
important point, there is the great profundity of Dhamma, which is really beyond the
translators' level of understanding. The reader will therefore need to make due allowance
for the deficiencies in this translation effort. The only way truly to understand is to
translate it back into your own life, your own experience and practice.
Even with its errors and inadequacies this book is the result of a great effort by many
people. It will have all been worth while if a single person finds some truth in it that
can help him or her face up to their situation, their illness and pain. Insight into that
suffering may they go beyond a mere book's description to true liberation.
1. Meditation Teachers. [Go back]
2. See Epilogue. [Go back]
3. Anupubbikatha. Also see the Appendix. [Go
4. Thus Have I Heard. Page 141/29. (D.i.148) (Maurice
Walshe, trans. ; London: Wisdom Publications, 1987.) [Go back]
5. ibid., p. 270/67. (D.ii.156). [Go back]
6. To help with these points, Pali terms have been kept to a
minimum or put in the Glossary. Repetitions -- which spoken Thai delights in with
its musical variations of words and phrases; and which also serve to reinforce the Dhamma
themes -- have sometimes been deleted. [Go back]
To the Last Breath
Dhamma Talks on Living and Dying
Venerable Acharn Mahaa Boowa Nyanasampanno
Wat Pa Bahn Tahd
Udorn-thani, N.E. Thailand
* * *
Venerable Acharn Maha Boowa was born in Udorn-thani, North-east Thailand in 1913. He
became a monk in the customary way at a local monastery and went on to study the Pali
language and texts. At this time he also started to meditate but had not yet found a
suitable Teacher. Then he caught sight of the Ven. Acharn Mun and immediately felt that
this was someone really special, someone who obviously had achieved something from his
After finishing his Grade Three Pali studies he
therefore left the study monastery and followed Ven. Acharn Mun into the forests of N.E.
Thailand. When he caught up with Ven. Acharn Mun, he was told to put his academic
knowledge to one side and concentrate on meditation. And that was what he did. He often
went into solitary retreat in the mountains and jungle but always returned for help and
advice from Ven. Acharn Mun. He stayed with Ven. Acharn Mun for seven years, right until
the Ven. Acharn's passing away.
The vigour and uncompromising determination of his Dhamma practice attracted other
monks dedicated to meditation and this eventually resulted in the founding of Wat Pa Bahn
Tahd, in some forest near the village where he was born. This enabled his mother to come
and live as a nun at the monastery.
Ven. Acharn Maha Boowa is well known for the fluency and skill of his Dhamma talks, and
their direct and dynamic approach. They obviously reflect his own attitude and the way he
personally practised Dhamma. This is best exemplified in the Dhamma talks he gives to
those who go to meditate at Wat Pa Bahn Tahd. Such talks usually take place in the cool of
the evening, with lamps lit and the only sound being the insects and cicadas in the
surrounding jungle. He often begins the Dhamma talk with a few moments of stillness --
this is the most preparation he needs -- and then quietly begins the Dhamma exposition. As
the theme naturally develops, the pace quickens and those listening increasingly feel its
strength and depth.
The formal Dhamma talk might last from thirty-five to sixty minutes. Then, after a more
general talk, the listeners would all go back to their solitary huts in the jungle to
continue the practice, to try to find the Dhamma they had been listening about -- inside
1. On completion of Grade Three Paali, one is given the
title Mahaa. There are nine grades in all. [Go back]
1. Ready to Go : Ready to Die
This heart of ours is much like a child. The child is unable to take care of itself and
so has to depend on mother and father, on guardians and nursemaids, holding on to various
people. But the child at least has parents and guardians to look after it, to make sure it
seldom meets with harm. Whereas although the heart is always grasping and clinging to
various things, it doesn't find any such safety and security.
The heart can't rely on itself and therefore always likes to cling onto things. For the
most part, it tends to reach for wrong things, for things that do it harm. The reason it
likes to search for and hold on to things, is so that it can find safety, security and
comfort for itself. The things it clings to however, are not dependable and so they pose a
constant danger for the heart. Whether we are children or already grown up, this is the
way our minds tend to be.
Instead of trying to rely on ourselves we always put our hopes in other things, other
people. We can't stand on own two feet. This is because the heart isn't wise enough
to check whether the objects it grasps hold of are right or wrong, good or bad. It doesn't
know how to care for itself, how to help itself, because there's no one to teach it.
There's nobody to advise on how to know which things are dangerous and which are
beneficial, which things should be held on to and which things shouldn't. The heart
therefore continues indiscriminately to grasp hold of anything, whether good or bad, as
long as it likes the look of it. Even if it isn't gratifying, the heart's characteristic
trait is still to keep on grasping and clinging. Why should it be like this?
Normally, one wouldn't think that a mood or a thing
that's displeasing is worth clinging to. Yet the heart continues to grasp hold of such
things. It clings to anger, to delusion and lust, hatred and disgust, because it becomes
involved and caught up in them. We can never say that the heart simply knows an object,
for it always gets caught up in it and clings to it. For the most part, those things have
nothing good in them.
Why does the heart have to go and grasp at things? It's because it is attracted without
realizing the repercussions of its attachment. Even though you may wish to break away from
it you can't, because there's something else which is powerful enough to force the heart
to grasp and hang on. The object then becomes caught up in emotions, which continually
overcloud and obscure yourself. Here we're talking about emotional objects1 and
Now I'll speak about material objects. The heart will grasp at and cling to whatever
object is present. It doesn't matter how trifling or significant, how valuable or
worthless it might be; the heart can and will attach itself. We wouldn't be wrong if we
were to call the heart an expert 'hanger-on'. This is because it's still unable to rely on
itself, and so must depend on outside things, until the end of the body that has led one
through the changing situations. It may even forget itself by surrendering to the power of
external objects, even though their control is baseless and leads the wrong way.
The Lord Buddha taught that, "self is the protector of self". Try to cure the heart of its dependency, of the tendency it
has of always hoping to rely on other things. Disengage yourself from such objects and
turn inward to rely more on your own resources and abilities. Don't depend on your
parents, friends and others, so much that you forget yourself. Our human trait of
continually seeking support in other people develops eventually into a personal habit.
It's like this all over the world, and in this regard we can hardly even measure up to
some kinds of animals. This, then, is why the Lord Buddha taught about self-reliance.
In our commonplace and coarse affairs, like work and other such responsibilities, we
should try to be more self-reliant. Coming in towards Dhamma -- the practice of meditation
in the heart -- we need to have had sufficient training under a Teacher to know the right
direction in which to proceed. The actual practice though, is the duty of each one of us,
to find assurance in our self-reliance following the principles of Dhamma. The Lord Buddha
taught, for example, about cultivating goodness and virtue through generosity, precepts and meditation. This is so that we can develop self-reliance,
which is the heart firmly holding to good and wholesome objects. There is then peace and
happiness in both the present and future lives, because they are beneficial things and
originate from wholesome actions. They make up fine objects or superior quality food for
We are taught to meditate, which is a step higher in refinement. This effort to train
ourselves in meditation is a way of self-reliance that is steadily taken onto a firmer and
more dependable level. We use a meditation-word as
the means to direct and control the heart. For, as the mind is not yet able to sustain
itself, we have to rely on the meditation-word as the object to soothe and bring peace and
calm. The settling of the mind in "buddho buddho buddho ..." is one
example of this. It is an object for the heart to occupy itself with, which is correct and
right and appropriate to finding refuge in Dhamma.
In the beginning of the practice the heart is still restless and distracted, still
unable to settle itself on Dhamma principles and become self-reliant. It has to depend on
a meditation-word to direct it until it merges in with that meditation-word and gathers
into stillness. When it enters calm, even the meditation-word itself ceases to be an
issue. This is one step towards self-reliance for the meditation-word can be released at
this stage, as the heart is well settled in calm. This is a foundation and refuge for the
heart that can be clearly seen. Even with just this much, there's calm and ease in the
heart that used to be restless and distracted, unable to find any peace. This is because
the heart normally does not know peace but only trouble and unrest, hunger and thirst,
worries and concerns over affairs that are of no use to it at all. For the most part these
affairs are the heart's own thoughts and imaginings, which poison and burn oneself --
without anyone else being involved.
The Lord Buddha discovered the correct way to practise and achieved results to his
heart's contentment. He was therefore able to explain about the causes, or the way to
practise, together with their fulfilment and fruits. He taught us that the way to depend
on oneself is through meditation and that this is the direct route to a firmly established
self-reliance. Basing the heart in calm, to whatever degree, brings increasingly
self-assurance and confidence -- without having to ask anyone else about it. You will know
from within yourself. This is termed paccata.m or sandi.t.thiko. The
knowledge of good or bad, what needs remedying, removing or developing, will then arise in
the heart. This will be understood by oneself and for oneself, as the heart is more and
more firmly established.
The level of concentration, once reached, is already sufficient to form a foundation
for the heart, a home where the heart can find shelter and peace. At the moment when we
think so much that we feel faint-hearted and weary, we should turn inwards and meditate.
The heart can then rest and be stilled from all its preoccupations, finding peace and
calm. This is called going inward for refuge, to find a resting place of comfort and ease.
This is one level of refuge for the heart.
The next steps, even though they're still concerned with samadhi, are proceeding into
more subtle and refined aspects of the heart. The levels of momentary concentration,
access concentration and attainment concentration
show the refining of samadhi. This culminates in attainment concentration, and
beyond that samadhi can't advance.
Once the heart has some degree of calm, according to the level of samadhi achieved, it
is stilled and refined. However, without developing mindfulness and wisdom it will just remain at that level, lacking wisdom radically to uproot its
defilements. If we compare the defilements to a tree,
although we may have pruned the branches the main trunk remains uncut and is still capable
of sending out new branches.
This is why we're taught to investigate by way of wisdom. Wisdom is a keen intelligence
and ingenuity. It is able to investigate and follow through without any limitation. The
Lord Buddha described wisdom-and-knowledge -- being even more refined than wisdom
-- in the Discourse of Setting the Wheel of Dhamma in Motion. Listen to this:
"Nyaa.na.m udapaadi, panyaa udapaadi, vijjaa udapaadi, aaloko udapaadi."
"Knowledge arose, wisdom arose, higher-knowledge arose, light arose."
Knowledge or vijjaa refers basically to the Threefold Knowledge. Wisdom arose, and, with greater refinement, higher-
knowledge arose -- arising right from this same heart. Wisdom is that which removes
the defilements covering the heart, whereas samadhi is simply that which herds the
defilements together in quietness within the heart. It is not yet capable of cutting off
any defilements. The heart's attachment, which embroils it with various things, remains
intact though it's weakening. Once the heart gains some calm and peace, wisdom can come
into its own as the important weapon that strikes down and uproots all the different
defilements in the heart, step by step.
"Samaadhi-paribhaavitaa panyaa mahapphalaa hoti mahaanisa.msaa."
There! "Wisdom once supported and nurtured in samadhi, is of great fruit and great
advantage." Its examination becomes skilled, its scrutiny agile and bold, so that it
is able to cut away the defilements one after another.
"Panyaa-paribhaavita.m citta.m sammadeva aasavehi vimuccati."
"The heart nurtured with wisdom gains proper release from the cankers."
Listen to that! It's wisdom alone that can uproot the defilements; it doesn't matter
whether they are gross, intermediate or subtle, no defilement lies beyond the scope of
wisdom. This is a primary principle that secures the quality and value of our practice,
which is the total elimination of the defilements from the heart. It's the same practice
which the Lord Buddha and his Noble Disciples have already completed before us.
Thus samadhi and wisdom can't be separated from each other. Whatever our character and
tendencies might be, samadhi is always needed as a quiet resting place for the heart. The
heart rests from work, by stilling in samadhi its thoughts and preoccupations. Even work
in the world requires a period of rest and recuperation -- making do without is just not
possible. This may certainly use up working-time but, just as eating uses up food and the
money needed to buy that food, it is necessary that the body has renewed vigour to
continue its work. Resting and sleeping may waste some time but, again, they give the
constitution new strength to fulfil its duties and tasks. Otherwise it won't be able to go
This use of time and material to provide for and restrengthen the body is certainly not
wasted. Rather, they act like fuel for a car, which won't go anywhere without it. Samadhi
and wisdom have the same sort of relationship. The mind needs time to be still and calm in
samadhi, and, after it has rested, it can then continue its investigation using
mindfulness and wisdom in line with its abilities.
This word wisdom describes something very subtle and broad ranging, to accord
with the character and tendencies of the person bringing it into use. Any approach we use
to investigate for the sake of uprooting the defilements is termed right wisdom.
It's not necessary always to have to go and read the scriptures in order to know how to
deal with the defilements; and in order for it to be 'Dhamma'. These texts were extracted
from the heart that is Dhamma, which had actually performed the uprooting of the
defilements and clearly seen the fruits. Only then was it written down in the scriptures.
So it's not the case that the texts originated before the Truth -- which is the actual
The Lord Buddha was the first to practice and so no scriptures had been made for
him to use. When he taught his disciples the Noble Truths, he didn't write them down in
palm leaf texts. He taught them by word of mouth, and then his disciples themselves
carried on the Teaching through word of mouth. Where did they get their teachings? -- From
the reality in their hearts, which they had seen clearly as a result of their own
It is for this reason that the techniques and strategies of mindfulness and wisdom
depend primarily on the individual. Each of us needs to think, examine, investigate and
work out strategies using our own intelligence and abilities, according to each case.
Therefore, there's no need always to go back to retrieve scriptural authority with
questions like: "I've thought this up myself so it can't possibly deal with the
defilements." This way of thinking is not in accord with the principles of Dhamma
and can't be called right wisdom. When those things we remember from the scriptures
can't be actualized in ridding our heart of any defilements then this too, for us, isn't right
wisdom. It may be right wisdom in the scriptures but it's wrong in the way it's used.
The Dhamma is only explained to a limited extent in the scriptures. It's not really all
that much. If we compare it to a medicine, it's a general nonspecific remedy rather than
one aimed at a particular illness. Our integrating and formulating a specific approach
capable of dealing with each particular defilement is termed medicine. It is a
remedy aimed at steadily uprooting a certain defilement. This is why those who are
successfully practising in the way of wisdom have Dhamma, have mindfulness and wisdom with
them wherever they are.
Ven. Acharn Mun once said that he "listened to Dhamma day and night".
Just think of that! Things keep making contact with our senses of sight, hearing, smell,
taste, and touch at all times. If the knowledge of this contact doesn't arise at the
heart, which is waiting with acknowledgment, where else is it going to occur? What is it
that acknowledges? The heart's acknowledging also stirs up mindfulness and wisdom, which
must come in to examine the ongoing involvement with a well-founded scrutiny, that accords
with cause and effect. It checks out the contact and when it knows, it is able
progressively to withdraw or let go. This is what is called, 'listening to Dhamma day and
night', listening to Dhamma in the primal principles of nature. Defilements are natural
principles together with the heart. Dhamma, with its virtue, samadhi and wisdom are
natural principles within the heart. It all depends on how we bring them out to use in our
investigating; utilizing them to full advantage according to the ability of mindfulness
and wisdom, which is the ideal instrument to use.
The body. Listen! Elements, aggregates, body. The Lord Buddha had them and all his
disciples have had them. At one stage they seized hold and attached to those aggregates,
just as we do now. Such defilements were the same for them as they are now for us. But by
grasping and attaching to, we establish conditions and causes for the accumulation of
defilement in our hearts.
The Lord Buddha and his arahant disciples formerly had defilements -- just like
us now -- so why was it possible for them to uproot them? The body is the same, the five
aggregates are the same, yet they could release their attachment whereas we can't. Why? We
don't seem able to understand, yet how was it that they were able to gain realization? Why
can't we also comprehend? The heart is present, and mindfulness and wisdom can be built up
in each aspect, according to whatever angle we wish to take up for examination.
This body, which exists right with us here now, is something that can be known and
understood. When we say that the heart can't depend on itself, what it all comes down to
is that it needs to depend on the body. Moreover, it not only relies on the aggregates but
also holds to them as being self. There! We depend on them and unashamedly uphold
them as self. What about that then? Even with some measure of shame, they
inevitably must be held onto because comprehension is still lacking, and without it any
possibility of letting-go. So, it is quite correct to say that we've been shameless and we
need to admit to our stupidity. From here, we must endeavour to develop some cleverness
that will see these things and let go of them through the strength of our own efforts.
So, for once, let's get down to the facts. These things follow the principles of nature
and remain as they are they, whereas we exert ourselves to pull them in as our-self.
Now that is going to make problems because it goes against the truth of things. To
be in line with the facts you have to investigate to see according to the truth about
them. Repeatedly examine and keep on investigating until you can understand. Once you
understand, you won't have to order the mind to let go. It will let go on its own because
these things are poisonous and harmful to us, owing to our own attachment. There are
certainly no benefits in this attachment. If there were any merit or advantage, the Lord
Buddha would have told us to grasp hold -- but then, such advice would not be needed as
the heart would have already involved itself. It is that attachment that is the truly
poisonous and harmful thing.
Even though those things may be dangerous to us, we still seize and bring them close
in. We hold them by making the assumptions that, I'm like this, I'm like that; they are
me; they are mine. The trouble arises right there with these assumptions and notions
based in delusion.
None of these aggregates have any meaningfulness in themselves. They exist, in truth,
in the same way as trees and mountains and such like. We are conscious of their various
aspects and this makes it the affair and concern of the heart. Once dead we can't be aware
of them, which shows that it's all mixed up with the heart. If we are here, there is no
happiness; if we go, there's no contentment; if we grasp hold, there's no peace. And this
goes on and on and on. How exasperating and vexing this can be.
This heart is totally filled with delusion. Whatever aspect it exposes, there is
nothing but delusion and harmful attachments. We murmur that, 'the heart can't depend
on itself' and so has to go and hang onto this thing or that. Our investigation
through wisdom is carried forth so that we can understand this whole situation. Then we
can push away, press on out, disentangle and steadily attain to self-reliance.
We give other things a complete looking over and can manage to understand them. We look
at building, homes, women, men, animals and material things. We can tell whether they're
good or bad, valuable or not, worth keeping or not -- yet why can't we realize this about
our body? Not only do we fail to understand, but we also love and grasp hold of it in
attachment. We wouldn't dare love or hold on to outside things in the same way, especially
if we know there's nothing good in them. We wouldn't have anything to do with them. Yet
here, we will take it all -- the good with the bad. What can one say? This is where we
really show our stupidity. These eyes in our head see what the body is like, our heart
knows, but it's all on the superficial level of commonplace people. It therefore keeps on
going, in a stubborn, unrelenting way without true knowledge, following the commonplace,
mundane understanding. This is really the commonplace way of ignorance, the ordinary type
of delusion in the circle of knowledge. It's out of line with the truth, which is why we
must find a way to introduce truth into the heart; for this is wisdom. Once wisdom is
there, we will realize the truth -- no longer concealed -- about ourselves incorporated in
this physical body.
Inspect it carefully. This body is not all that big: a fathom long, a cubit wide and
just a hand's span thick. We ought to be able to look it all over -- externally it should
only take a moment. On the inside, look deeply with a heartfelt examination, following its
present state and conditions to its final dissolution. It doesn't really go anywhere; it
does nothing but advance towards its disintegration and a return to its original elements.
And that's all. Using wisdom make a deep-reaching and heartfelt investigation of this
truth. When the truth goes straight to the heart in a way beyond dispute, the
grasping and attachment will immediately withdraw. If the truth hasn't yet penetrated,
then investigate with wisdom until it does.
This wisdom doesn't appear from anyone else. This profound insight into the body --
which is right with us here -- is something that arises from your own investigation, your
own understanding. When that understanding is complete, you'll completely let go. You're
the one who's been holding on, and no one else can let go for you so investigate and free
Just look on the body as something to lean upon and abide with. If, through your
stupidity and lack of wisdom, you see it as your-self or as belonging to you, it will
cause you endless suffering. This is especially so at the final breakup of the aggregates.
Your worries and regrets, loves and attachments, will all go out of control. Even more
than 'a kite with broken string on high', you'll spin along with the wind. No one
will know where you'll come down, and all this in spite of the fact that the body is not
worth such affection and regret. It is wholly made up of things destined for dissolution.
Are you going to persist in resisting the truth? When the time comes, there's no
denying that the aggregates must break apart. This is the truth. Are you going to set
yourself against it by still loving and cherishing, not wanting them to fail and fall
apart? In this opposition to the truth you will only heap up suffering for yourself, until
finally there will be no way out. Unless of course, you take this present moment quickly
to dispatch it through wisdom. If you succeed in this then you will receive that great
gain -- the supreme happiness of Nibbaana: "Nibbaana.m parama.m
sukha.m!". However, if you should go against Dhamma, then it's also quite
possible that at that moment you'll lose your faculties and wits.
Wisdom is a state of the art weapon system that should penetrate through your
investigation to the truth. Release and let go [all attachments] in accordance with the
truth, both now while you're still living here and at the time of disintegration. Wisdom
will then have clearly appraised the present situation and the future -- nothing can now
pose a problem.
Pleasures and pains are still present because the aggregates are still functioning.
These things arise in dependence on one another. And it's the heart that acknowledges and
takes responsibility. It knows but doesn't grasp. You should understand that there
are two possible ways in which it can know -- either knowing-in-line-with-the-truth
or by knowing-and-seizing-hold.
Feelings of whatever type or level are present with the
aggregates but not in the purified heart. The arahant does not have to bear with
the feelings of both aggregate and heart, whereas 'us lot' take up the contract to build
the cycle-of-rebirth. When this condition of
various aggregates tilts and skews, we follow; and when it topples and falls we're knocked
sprawling with it. It's because of the reliance we put on them. They lead us to tilt and
we tilt, to fall over and we fall too. When they lead us to stand in place, we might be
able also to hold up to a certain extent but they aren't willing to stand still. Even if
they persist and haven't yet reached death, we are more upset about dying than they are.
It's therefore necessary for us to investigate, clearly to see with wisdom, that these
things are solely something to abide with. Days ... minutes ... time steadily consumes
everything. If we see the way time and nature eat away, gnaw away at these things, we'll
see that it's like a dog gnawing away on a meaty bone. There's no difference at all. It
keeps gnawing away, biting and tearing until there's nothing left to get its teeth into.
So, there is the eating away [of the aggregates] in just the same way. They keep
disintegrating bit by bit, until they reach their final truth.
Whether we're sitting, standing, walking, lying down or sleeping soundly, time keeps on
eating away, gnawing away. Disintegration, diminishing and decline. The continual gnawing
and consuming. So you think that you can oppose and stop this? No, there's no halting
this. It is the [inevitable] course of nature -- something of massive proportions. Our
assumptions are wrong, and what's wrong is no match for what's right and true.
Disintegration is quite the correct course; it is following their principle of nature. To
resist their essential nature is the heart's error that must end in suffering.
Start right now with an all-round investigation of these things. When the time comes
finally to go, there will then be no trembling because your investigation and
understanding are complete and you'll know that this is the inevitable way of things.
There's just no alternative.
So then, let each thing go its own separate way. Whatever happens, let it occur without
trying to resist the truth. Painful feelings burn away at the body and it gradually
becomes brittle and 'overdone'. It steadily declines until it breaks apart and
disintegrates. However, a heart circled with mindfulness and wisdom won't be broken, won't
be extinguished and won't 'hang on'. It is its own self by itself, self-reliant, without
needing to depend on anything -- and infinitely at ease.
Right here is where we see the importance of investigation, its value for the heart.
This is why sages, beginning with the Lord Buddha, teach mindfulness and wisdom as their
major point -- so that we can take the mind, drag the mind, out of the bonfire and release
it from danger.
The Teachings of every Buddha are taught in the same way. This is because the natural
principles are the same, and the defilements are always the same. No Buddha will teach
differently or diverge from this. The practice is always to remove the defilements --
whether great or small -- from the heart. This follows from the basic principles of
Dhamma, which they all teach. If we deviate from these principles, we'll be the laughing
stock of the defilements.
Therefore investigate. No matter how broadly or how narrowly -- take the whole universe
and worldly elements. Is there anything there on which the heart can depend and which
offers refuge? Take note of this term 'refuge'. Even those things that are
intimately associated with ourself are not safe. Farther out than the body, there's no
hope of finding refuge in anything.
Even those things closely connected with us aren't trustworthy. If we can't discern the
threat they pose, then where else will we be able to see it? It's here where the danger
must be seen and the heart withdrawn from its peril. The quality that then arises in full
measure is called:
'Attaa hi attano naatho': 'self is the protector of self.'
It doesn't depend on anything. 'Virtue', 'samadhi' or 'wisdom' in the
final stage of release, are also terms no longer needed. Why should a refuge be found in
tools and instruments that have successfully done their job of clearing out the
defilements. The tools are laid down in accordance with their condition. A knife taken up
to chop vegetables or to peel fruit is put aside when we take the food and eat it. It's
obvious that we don't eat the knife as well.
Virtue, samadhi and wisdom are tools for dealing with the defilements. When the
defilements are eliminated, all the problems for the heart also go. While life remains
these tools can be utilized for the sake of the world, in line with conventional notions.
However, they won't be needed to correct the defilements ever again. In particular, at the
final time when the passage from the elements and aggregates will take place, there's
definitely no need for anything. Mindfulness and wisdom are no longer an issue and the
body poses no problem, because all problems in the heart are already finished with.
Nothing can possible cause concern. So you should move forward to this ending of problems,
for this is where all your worries will cease.
If you still have problems -- then that is a problem. We hear of problems concerning
suffering and hardship, concerning birth, ageing, sickness and death. They follow on from
what we call 'problems'.
With the ending of problems all issues cease. Investigate and understand. All the
things I've mentioned here lie in your own body or heart. Analyze them through the power
of your mindfulness and wisdom. Examine day after day. Don't be complacent. It's not that
mindfulness and wisdom are something that can be brought in to cook and eat, but they can
be brought in to deal with the defilements. By utilizing them in this way the removal can
carry on all day long. However, complacency will only lead you to sink -- and there's
certainly nothing to be gained by that. The final result will be that when you're stuck in
a corner, you won't even know where your wisdom has disappeared to. You'll end up banging
your head against the walls. That certainly won't do!
We're not disciples of a Tathaagata, the Lord Buddha, who banged his head
against the wall. The Lord Buddha didn't do it, neither did the Noble Disciples whom we
revere with, "Sangha.m sara.na.m gacchaami". How can we go and bang our
heads in this way? You must endeavour, using whatever means and strategies, to find the
way that leads out. Try to the best of your ability. Reaching the [present] limit of our
capability, then that's all we can manage. Whatever state or level we reach, we accept it
-- because that's as much as we can do. But as long as it's not beyond our ability we can
strive to go further, struggling, crawling and forcing our way through.
Sinking into the cycle of birth and death is similar to when a ship capsizes and
everything on board goes down. The ship, the goods and cargo all sink together and the
people die. We go down with the elements and aggregates through delusion and ignorance.
The body goes down in accordance with its nature, but our heart sinks because of its own
stupidity. Do you approve of that? There's nothing good about this fall. The heart goes
straight down into the deep under the compulsion of delusion; and that surely isn't good.
In fact, it's disastrously bad and unwished for. It's for this reason that we have to make
sure that we steadily look for a way out.
Investigate to see the truth, and especially the truth of the painful and unpleasant
feelings of the body and heart. This is of great importance. The heart goes in and seizes
hold so much that it becomes a mental disease on top of everything else. Realize that the
five conditions are not 'me': Body, feelings, memory or perception, mental
formations, and consciousness are particular conditions interdependent within the elements
and aggregates. The heart is something apart. By successfully analysing and dissecting,
using your mindfulness and wisdom, you'll reach safety from all danger.
Death -- just let it go along its way. All the things of this world die, they have
death built-in. How can you expect them to be constant and enduring -- when the time comes
for them to die, they have to die. Nothing can constrain or contradict this. Even arahants
have to die; for them however, there is the difference that they pass away without concern
and worry. As for us, we're worried even before we come to die -- perturbed and
possessive. On death, the worry and possessiveness intensify so that they pile up into a
threat bigger than a mountain. Be careful not to let that happen to you. Make sure you get
beyond such anxieties.
As I'm always saying, prepare and establish yourself with sufficient qualities -- 'kusalaa
dhammaa' (meaning) 'enough skill and intelligence'.
This is our 'kusalaa'.
"Kusalaa dhammaa akusalaa dhammaa ... "
Wherever there's akusalaa -- unskilfulness or stupidity -- drive it out with kusalaa
skilfullness, which is your own mindfulness and wisdom.
This is what is called 'chanting kusalaa for oneself', and it's something you
have to do for yourself. Depending on others to track down monks to chant ... "kusalaa
dhammaa"... after your death causes so much fuss and bother. Something we don't
"Kusalaa dhammaa:" prepare yourself enough skilfullness, complete and
all encompassing, and there will be no need for anything else. You'll die without turmoil
and confusion like a 'sugato'.
So then, that's all for now.
1. arom (Thai). See Glossary. [Go back]
2. "Atta hi attano natho, kohi natho paro siya?"
(Dhp. verse 160)
"Self is the protector of self, for who else could (one's) protector be?" [Go back]
3. precepts. See Glossary and Appendix. [Go back]
4. pari-kamma. [Go back]
5. samadhi: khanika samadhi; upacara samadhi; appana
samadhi. See Glossary. [Go back]
6. sati-panyaa. [Go back]
7. kilesa. [Go back]
8. Remembrance of past lives, knowledge of the decease and
rebirth of beings, and knowledge of the extinction of all the cankers. [Go
9. vedanaa. [Go back]
10. va.t.ta cakka. [Go back]
11. The prescribed chant at any Thai cremation ceremony. [Go back]
2. The Undying
Listening here to this Dhamma talk please make sure that you don't allow the mind to
wander away. Keep it within yourself rather than sending it out following after various
moods and imaginings. Don't look back and pine after past thoughts and conceptions, for
here and now they can't bring any benefit. At this time you should be trying to suffuse
the heart with Dhamma, for it has become parched through its long deficiency.
It's similar to a drought-ridden jungle lacking in moisture, where the dried out
vegetation easily ignites. Both living and dead trees are then scorched and consumed.
Forest fires during the rainy season are rare but the hot season, when the vegetation
dries out, brings a danger of fire. This may happen even in a forest monastery when it is
very dry. Bahn Tahd forest monastery has in fact caught on fire several times. This
is due to its becoming dry and parched.
When the heart becomes parched through lack of Dhamma to cool and nourish it, the fire
of the defilements can rapidly take hold. This will then scorch everything coming into
experience. Fire brings damage, so when the defilements blaze within the heart how can the
heart itself escape harm? Regardless of its value it will become tarnished and eventually
worthless. Such is the way of the heart that has been constantly scorched and consumed by
A fire will damage our possessions depending on its intensity and extent. Unless, of
course, they happen to be stored in a safe-place like a security vault, which banks
use to protect their valuables. But do we have a safety vault or safe place within our
hearts? Or are we continually exposing ourselves to danger, always leaving ourselves
vulnerable without any concern for our deserving heart? We can use this approach when
considering our situation and learning a lesson.
The heart cannot find any happiness because it's constantly being burnt. This fire is
the blaze of greed, hatred and delusion that is described in the Fire Sermon. There's nothing doubtful or uncertain about this. It's a
timeless truth. We need to take these Dhamma questions onto a personal level, carefully
comparing and considering the correctness and truth of them there, and then we'll at least
be in a position to escape the heat. We will have found a breathing space, a safe, cool
place and will no longer be always caught up in the conflagration.
Each of you has made the effort to come here to practise. You may consider it as a search
for a safe-place for your riches -- which are the virtue and skilfullness you have gathered, and their protection from the devastation
of the three great fires.
Fighting ordinary outside fires is difficult enough; especially when the blaze has
taken such a hold that even water can't contain it. The (village) hoses always seem to
clog up, and if that can't be fixed then the house will soon be charred remains and ashes.
Turning to extinguish the inner blaze, however, relies on the assiduous cultivation of
virtue. The meditation on loving kindness for
instance. The heart is then calmed and concentrated, cooled and strengthened so that it
can quench the harmful fires within.
Fire, almost by definition, must be hot. Even sparks burn and sting if we're in
their way when they fly up. So if we go along allowing ourselves to be burnt, day after
day after day -- what's going to be left? The heart will be burnt out. The body may remain
but the heart will survive with a poor and indifferent sort of knowing, without
wholesome aspect because it's totally given over to the all-consuming defilements. It is a
knowingness invested with suffering, not with comfort and ease. It lacks lucidity and
wisdom and is completely overwhelmed in suffering. So much so that the heart seems
worthless. It will need a sustained effort in cultivating meditation to extinguish the
fire within the heart. This will steadily bring peace and happiness.
All the teachings of the Lord Buddha are within our reach and range. He never offered
impossibilities or taught blindly and haphazardly. Those of us who practise should see
these Dhamma teachings as being of vital importance and take them deeply to heart. Just as
we all shy away from pain and suffering -- which nobody wants -- so we must incline
towards the remedy and antidote. And that is Dhamma.
On analysing the situation we will find that in doing the practice, the question of
easiness or difficulty doesn't appear so important. We have already carefully reasoned it
out and are satisfied and convinced of its effectiveness. It's this that has obliged us to
take up the practice.
We can only do our best. For who isn't lazy when the defilements rule the roost? This
laziness, which loathes acting towards anything good or beneficial, is with us all. It
always likes to hold the lead but is certainly not going to deliver us from suffering. We
remain complacent and negligent, steadily being dragged down through the deceit and
coercion of the defilements. The Lord Buddha himself also went through and then overcame
these oppressions of the heart. This is something we should use as a reflection on our own
situation. Then, when laziness and discouragement overwhelm us, we can encourage and
arouse ourselves with his ideal example. A way will appear of resistance and commitment
without always having to yield and submit. It's difficult, yes, but just carry on and do
The way to overcome and transcend suffering takes on a crucial importance if we
acknowledge the truth of suffering. Otherwise, this predicament that we detest and dread
will always confront us. But merely intellectualizing about ways of escape, without
actually taking remedial action, isn't going to get us anywhere. It doesn't matter whether
a technique is easy or difficult, as long as it's effective in ridding the heart of its
torments it must be applied.
We are all fellows and equal in suffering, in birth and death amid the various realms
of existence. Even after so long, we are still equal first, with no one coming in
behind. Each of us has gone through repeated birth and death, matching each other in the
suffering involved. There can be no competition or rivalry here for we all manage an equal
first and are all in the same boat. Instead of achieving our top marks with the heart
and Dhamma, they come from being foremost together in suffering; following the guidance
and direction of the defilements. Without going against that lead there will never be an
end to suffering.
Dhamma is concerned with resisting the influence of the defilements. It uses careful
analysis and reason, perceiving that the source of suffering and danger must be remedied
in such and such a way. The putting-to-right may be difficult or easy, but that is beside
the point. When the craftsman works, he selects the appropriate tool for the job in hand.
As he selects his tool he isn't concerned with its weight but only with steadily
accomplishing his task.
The tools selected to be used against the defilements and for establishing the heart in
genuine wholeness and integrity come from the Dhamma. These Dhamma tools are varied and
need to be chosen to fit the circumstances. If the heart is only mildly disturbed by the
defilements, we may apply a lighter control. The level of mindfulness and wisdom, the
strength of application, the length of our sitting or walking (in meditation) or
investigating, isn't yet of great significance because the work isn't at the critical
stage. However, when the defilements rise up to disturb and obsess the heart, and it finds
it can't unburden or release itself, we can no longer remain idle and indifferent.
Now is the time for action. Whatever is available is thrown in with a do-or-die
attitude and without thought of surrender or defeat; unless death does indeed come for
it's then beyond us. Our response must be to mobilize all our resources and willingly
endure the painful predicament. Our resistance might bring with it suffering but that's
nothing compared with the aberrant effects of defilement-born suffering. It's this that
sinks one so thoroughly that there's no telling when one might emerge.
We all know about the discomfort and pain of sitting or walking in meditation for long
periods. We've experienced the difficulties involved in finding strategies and skilful
means to oppose the defilements. We know this much. But when the fruits of our exertion
arise it will be experienced as something truly remarkable. The happiness and wonder that
arises! The new insight with such ingenuity and resourcefulness. This is exactly what we
have been hoping for.
Once the results arrive to join up with the cause we'll be able to cope with any
obstacle or difficulty that may arise. If there were only hardship and struggle without
the final rewarding peace and contentment, then no one in this world would be able to
continue. I don't mean just us ordinary people, but even the Lord Buddha couldn't have
awakened, nor his enlightened disciples -- whom we celebrate with:
"Buddha.m, Dhamma.m, Sangha.m sarana.m gacchaami."
"I go for refuge to the Lord Buddha, Dhamma and Sangha."
The right time and opportunity will always eventually arrive and we will then be able
to manage the task. Perseverance is therefore crucial, as is a steady and systematic use
of clear reasoning; but should this weaken the defilements will immediately grow more
threatening and incisive. With strong effort, with mindfulness and wisdom sharp and keen,
the defilements will gradually fall away. Defilements only fear Dhamma, for nothing else
can contain and subdue them. Dhamma is faith, diligent effort, mindfulness, samadhi
Faith is trust in the fruits of the Lord Buddha's Realization. That the Dhamma
he offered to the world definitely leads out from suffering -- it is the Niyyaanika
Dhamma. That if we too practise following the Lord's teaching, we will steadily and
surely come to those same fruits.
Diligent effort will always bring the right and proper result to any action.
Whether the task be internal or external it will be well accomplished when supported by
diligent effort. This will be evident in its outstanding and appropriate result.
Mindfulness is the vital factor that oversees each task, preventing any
negligence or error.
Samadhi is the firm, undistracted commitment to the task in hand right up to its
final completion. That is the causal aspect while the samadhi of result
appears in the established, concentrated mind. The heart of peace and contentment. The samadhi
of cause concentrates on the action without vacillation or bias and the resulting
samadhi state is that of tranquillity. This leads up to ekaggataa, which the Lord
Buddha described as 'the mind having only one object', without depending on
Wisdom is penetrative discernment, which is necessary in checking out each
situation: will it be damaging or fulfilling and effective? We must rely on wisdom to
investigate and analyze.
These are the factors of Dhamma that will steadily lead us out from suffering,
accomplishing the work we set out to do. The Lord Buddha also described the Four Ways
to Success as being of equal importance. They are:
Satisfaction. What is it that brings
satisfaction to us? If we are content with defilements then that is what will spring up.
Whatever gratified us becomes the object of our search. We want that and so that
is what arises. However, the Four Ways to Success are not concerned with such low
gratifications but are directed at fulfilling our high and virtuous aspirations. They are
the four means to achieve those aims that lie within the reach of us human beings.
Together with satisfaction there is diligent effort, attentiveness and application to
the work, and all-around wisdom. These combine to
form a single effective force in accomplishing the single objective.
This is the Dhamma that builds the complete and whole human being. The heart becomes
firmly based. Efforts to accomplish the work are consolidated with excellent principles,
methods and suitable customs and traditions. All of this ensures that those who take up
the practice do not go counter to the basic principles of Dhamma. Once the heart is
attuned to Dhamma in this way it is safeguarded with the Dhamma-protection and will
steadily prosper. Harmful factors will fade, because regardless of how long the heart had
fallen into misery it was not ruined without any hope of renewal. For once the heart is
purged through exertion it will be left bright, serene and happy. This then is the key,
the vital instrument in turning our aspiration into full reality. A mere passive wishing
or easy discouragement will abort such accomplishments.
Whatever you are doing or thinking, never forget our great Teacher, the Lord Buddha.
When discouragement presses down, recollect his example. His persistent exertion and his
awakening through using these Dhamma factors of faith, effort, mindfulness, samadhi,
and wisdom. This is how he attained to awakening.
What direction should one take to develop and nourish peace of mind? So that, at the
very least, you can claim to be following the way, with a guide and teacher? The Lord
Buddha explained his own fruitful practice in an orderly and methodical way, so there's
really no alternative way to try.
"Dhamma.m sarana.m gacchaami: I go to refuge in Dhamma"
-- this phrase finds its source in the five factors of faith, diligent effort,
mindfulness, samadhi and wisdom. It's these five factors that arose with the Lord
"Sangha.m sarana.m gacchaami" -- going for refuge to the Sangha is
just the same. None of the noble disciples, regardless of their (former) wealth or class,
were weak-willed or easily discouraged. Once gone forth into Dhamma's Way they were
characterized by their energy and diligent effort. This aspect of exertion is a vital
factor in steadily uplifting the quality of one's heart. These five factors and four
ways go together to raise the heart, releasing it from the oppressed condition of
worldlings sunk in suffering.
Some of the disciples walked on their meditation path until their feet blistered. How's
that for striving! Some didn't lie down for three months at a time. The Ven. Cakkhupala
strove like that until his eyes ruptured and were broken and blinded. Is that enduring in
one's endeavour or not?
As for us, there's no need to ruin our body but it would be good if we could at least
make the defilements suffer a bit; so that they run away and hide. Don't let them swarm
all over the eyes, ears, nose, tongue, body and mind. Once infested with defilements
you'll never be able to find Dhamma or anything essential within the heart. How on earth
are you going to find any peace?
We must rely on these Dhamma factors to overcome those defilements that remain dominant
in the heart. These principles of Dhamma must be taken deeply to heart -- don't cherish
anything else. They are the tools that will steadily deliver the heart to the perfect
freedom that we all prize so highly. Your choice is between the heart of freedom and the
heart under the domination of the defilements. So which is better, the slave totally
deprived of liberty or the free person?
We have long been passively submissive under the mass of defilements and craving. It's
only when we become weary of their domination and start to recognize their curse, that
we'll be able to resist, by whatever way we can. Ultimately, we'll have to rely on these
five essential Dhamma tools to finish off and eliminate the defilements.
Where is the arena and battleground for anyone going into Dhamma practice? What do
those who relentlessly walk their meditation path or sit cross-legged day and night take
as their battlefield and zone of investigation? The Lord Buddha brought forward the Four
Noble Truths from the principles of Dhamma. These Four Noble Truths are there within
the body and mind of human beings. You are human, so when you walk or sit in meditation
searching for truth and Dhamma, it's obvious that you must look for the Noble Truths.
We are aware of the suffering that arises in the body and mind of human beings and
animals. We, unlike the animals, know a way to remedy the situation. How can this
suffering be so welcome and desirable? When it appears in the body it's plainly unwished
for, yet even with bodily ease and comfort any suffering that comes up will bring anxiety
and negative, unsightly behaviour. And increasing distress manifests in an even more
The tormented heart will always expose itself in detrimental ways, for instead of
alleviating and ridding itself of suffering it actually makes the situation worse. The
idea that one can be rid of suffering -- 'get it off one's chest' -- with harsh words and
offensiveness is completely mistaken. In reality, the perpetrator not only hurts others
with outpourings from a soiled heart but also increases his own suffering. He spreads and
multiplies his troubles rather than throwing them out.
One element of the Noble Truths concerns the searching into how suffering actually
arises. We may be aware of suffering but to do anything about it we need to know its
root-cause. This is the originator, the producer of suffering or samudaya. The Lord
Buddha usually explained this as, sensual craving, craving for existence and craving
Desire for things that I love and aversion for what I dislike is the
source of our suffering. Those thought fabrications based in defilements are producing
suffering and so can be classed as a source. All these branches and ramifications spring
from one main trunk -- and that's in the heart. The heart is embedded with the roots of
greed, hatred and delusion.
Examine your body and then turn your inspection inward to the heart. Check on its
ongoing thoughts and fabrications. What do you find? The endless proliferating of thoughts
that contrive and process suffering for both yourself and others. The Lord Buddha taught
about the application of mindfulness and wisdom to inspect what's going on. The heart
appears anxious and concerned for these aggregates. But what's the point in that? The
aggregates have their space here so surely there's room enough in a cemetery or
crematorium ahead, just as there is for everyone else in the world. What can all this
concern and possessiveness achieve? Where's the advantage? Won't the result be that of
'unfulfilled desires that breed suffering' for the
heart. The Lord Buddha therefore advised against indulging such desires and to turn and
examine the actual situation.
The bodily aggregate is fashioned and put together and is thus also destined for
eventual breakup. Just that. This can be irrefutably seen once wisdom is brought to bear,
and then any possessiveness seems altogether pointless. We can then let go our grasp and
allow the body to follow its own nature; whether it's still holding together or has
entered the inevitable final phase of dissolution.
This world is full of cemeteries awaiting each person and animal. Examining the
truth we can no longer doubt the reality of our reserved plot, or, indeed, the
inevitability of our future death. Clearly acknowledging this mortality means we can then let
go of our worries and concern. Death is a fundamental part of the law of nature that
can neither be denied or defied. Let nature take its course, and the earth, water, air and
fire will follow their own essential natures.
That which knows should genuinely know and not mistake water, fire and air as
'myself'. This acts like a parasite hooking in and trapping the heart in turmoil. We mis-take
them for self and thereby fall into suffering.
The aggregate of feeling is much the same. We have experienced pleasure and pain from the day of our birth up to the present. Whether it
was a feeling of body or heart, it's all about impermanence, suffering and not-self.
It arises so as to pass away ... When this (world of) assumptions and suppositions has come forward, nothing is able to keep steady and
Where exactly is the suffering in feeling? Bodily pains are not too difficult to
examine when wisdom penetrates through. But the painful feeling in the heart -- this
is important. When there is bodily pain there is also pain and suffering in the heart that
arises because of the source of suffering. This
is the way that the defilements trick all beings in the world with their beguilements. The
deception of taking this body as myself must be cleared by a thorough analysis of
the true nature of the body. The investigation of pleasant and unpleasant feeling is aimed
at erasing from the heart the notion that this feeling is myself.
Let things be as they truly are: feeling is feeling while this is me,
which is that knowingness. Don't mix them up. But anyway, that's not possible as
they are intrinsically different. How can they become merged together into one? Can two
individuals be combined as only one? Having to bear the burden of one person is heavy
enough -- but to have the extra weight of two, three, four or five others ... We don't
just take up the body but also shoulder the other four aggregates, which press down with
the weight of attachment. It's the heart that takes responsibility and so the heart alone
must bear the consequences. That is suffering -- and there's no compensation to be found.
And yet we still persist with such hanging on. This needs looking at to see the true
nature of pain.
There is then the aggregate of perception or memory,
that remembers something only to forget it again. When that memory is required we may
recall it anew and then it will fade away again -- "sanyaa vaassa vim hati".
That's how the Lord Buddha described it and who can argue with that. Perception is
impermanent, memory fades into forgetfulness -- "sanyaa aniccaa". This aniccaa
was explained by the Lord Buddha and it's this that we now use when we chant for the dead:
"Aniccaa vata sankhaaraa -- impermanent are all conditioned things."
But no chants or spells are able to conjure up a person or a self. You won't find any
sign of self in all the five aggregates, for they are impermanent, suffering and
Investigate and analyze through to a more refined understanding. Don't be so afraid of
dying, for death like that isn't found with the heart. By bringing in such fears you'll
only succeed in deceiving yourself and piling up suffering. This goes counter to Dhamma,
to the truth taught by the Lord Buddha. If you accept his Way then obviously you should
follow it and see the truth for yourself rather than going against it. This is the true going
for refuge. "Buddha.m sarana.m gacchaami." It's a discerning of the
truth of the heart rather than a mere mouthing of words. The Lord Buddha offered this
Teaching to all creatures of the world, and as that includes us why shouldn't we too be
able to comprehend the Four Noble Truths. They're there within each one of us.
Now, about thought-concocting formations. Is this
contriving and fabricating of thoughts trustworthy? We think up various forms from various
things -- for instance, take the form of a doll that is quickly broken. Our
thought-fabrications are much the same. We think up good or bad (things), anything at all
becomes a concoction to fool ourselves. This is why the heart is the chief of fools,
gullible and easily taken in by any deception. It believes in anything and is endlessly
However, when wisdom is also present it will be able to keep in check and carefully
screen such fabrications. They may appear a hundred or thousand times a second, but wisdom
is ready at every turn. What can fool wisdom? It realizes that formations are formations,
and that knowingness is the heart. How can it be deceived by them? Why be startled
and react to shadows arising from oneself -- for this is what formations are.
It is the same with consciousness that flicks
on and off whenever anything contacts through the senses and is known by the heart. It is
then concocted through formations and memory into self-contrived delusions. We repeatedly
fall for our self-made fancies, and it's this wrong taking up of objects that creates
suffering. The damage is done here and this is where it must be seen.
You will learn about the Noble Truths right at this point. Follow and probe into it
with greater precision and refinement, without concern over how many times you have to go
over it. The importance lies in the eventual clear penetration of wisdom, which can pierce
through any attachment even if it may seem as big as a mountain.
When wisdom is in close pursuit, craving will have to retreat into the big
cave, into the heart. Driving forward with wisdom,
using impermanence, suffering and not-self (to question and probe) exactly where
the real substance of these shadows is found. Penetrating further, you will see that it
only exists there in the heart where they have gathered together. Elsewhere, it's just
disassociated shadows; excitement and deception over form, feeling, perception, formations
Once they have all converged, the heart must turn and investigate, right there, in the
heart. At this point we must be willing to follow them in and destroy them there, in their
hiding place in the heart. They are like brigands in ambush, waiting to shoot our heads
off. When bandits take over a place, no matter how valuable the building might be, we must
go in with explosives and blow them out; destroying it all, including the bandits. If all
must be obliterated -- so be it. We still have life and can build again, for we managed to
avoid dying too.
This is how to deal with this most subtle sort of defilement hiding out in the heart.
Hit them hard with the truth of impermanence, suffering and not-self, because these
defilements are the essence of sammuti -- all our suppositions about the world.
They must be crushed and dispersed from the heart, and then we'll see whether the heart
has also been annihilated. No, it is not destroyed. The heart has no cemetery. It is undying by its very nature -- even when it still has defilements.
The Lord Buddha called this the complete dissolution of the defilements: "the
end of danger, the quenching of the fires of greed, hatred and delusion" by the
pouring of the Undying Dhamma elixir. With the
defilements gone, only spotless purity remains. It is here in this fully purified heart
that perfect happiness is to be found. All work finishes here; all projects end here. The
"Done is the task, fulfilled is the holy life, there is no further work to
do." All suffering ends with this right
The summit of Dhamma is found in this purified heart. The "Buddha.m- Dhamma.m-
Sangha.m sarana.m gacchaami" that we repeat to reverently recollect the Lord
Buddha, all gather and converge in this pure nature. Buddho, Dhammo, Sangho are
exactly this pure nature. Concern with questions about the Lord Buddha's final passing
away in India -- 'how many centuries ago is it
now?' -- will now end. The true nature of Buddha, Dhamma and Sangha will now be evident in
'one's own' heart of purity. This is the heart's priceless treasure, where the true state
of things is seen and all questions settled.
Where did the Lord Buddha go when he finally passed away? The bodily aggregate
certainly disintegrated following its nature -- bodies being the same anywhere. However,
the purified nature, Buddho, was not destroyed or annihilated for it is not
confined by time or position. It is this that we refer to in "Buddha.m- Dhamma.m-
Sangha.m sarana.m gacchaami". When we can experience this for ourselves, we will
be able to verify with complete certainty that this nature cannot be annihilated.
The arahant disciples understand this. Wherever they may be, they are together
with Dhamma; with 'Buddha, Dhamma and Sangha', having constant audience with the Lord
Buddha. Their minds are unshakable because the fires of desire are quenched with the
waters of Dhamma. "The quelling and cessation of all conditioning factors is
supreme happiness." These conditioning factors
are really samudaya, the source of suffering, so when this is ended all that
remains is supreme happiness.
The means and the results, the good and the bad, are within all of us who are aware and
care. This nature that knows is uniquely suited to all levels of Dhamma, up to and
including the state of purity and there's
nothing apart from this knowledge.
Please try steadily to purify this nature that knows, ridding it of all
obstructions and oppressive influences. There will then be no need to make enquiries about
Nibbana, for having experienced the purified heart all questions will be finally
It's appropriate to stop this Dhamma talk here.
1. raaga, dosa and moha. AAdittapariyaaya Sutta [Go back]
2. punya (Pali) or boon (Thai) [Go back]
3. mettaa bhaavanaa [Go back]
4. saddhaa, viriya, sati, samaadhi, panyaa [Go back]
5. iddhi-paada [Go back]
6. chanda [Go back]
7. viriya [Go back]
8. citta [Go back]
9. viima.msaa [Go back]
10. kaamata.nhaa, bhavata.nhaa and vibhavata.nhaa [Go back]
11. yampicca.m na labhati tampi dukkha.m [Go back]
12. sukha-, dukkha-vedanaa [Go back]
13. sammati [Go back]
14. samudaya [Go back]
15. sanyaa [Go back]
16. sa.nkhaara [Go back]
17. vinyaa.na [Go back]
18. guuhaaseyya.m [Go back]
19. amata.m [Go back]
20. amata-dhamma [Go back]
21. "Vusita.m brahmacariya.m kata.m karaniiya.m
naapara.m itthattaa yaati pajaanaati." [Go back]
22. parinibbaana [Go back]
23. "Tesa.m vuupasamo sukho." [Go back]
24. visuddhi dhamma [Go back]
3. The Highest Blessing
Nibbaana Sacchikiriya Ca
The Dhamma of the Lord Buddha was revealed correctly and properly. It was neither
hidden nor obscured but was clearly presented on every level according to the truth. For
example, it states that virtue and wrongdoing, heaven and
hell, Nibbaana, all really do exist. It continues unequivocally to maintain that
the defilements are also things present and extant. These truths can't be denied. Yet why
do such things pose a problem for us?
The Dhamma was openly and forthrightly presented. There was nothing esoteric and
mysterious about it, for it was expounded entirely in accordance with truth -- the reality
that's present now. It was offered from every aspect and level of truth, and yet we still
can't understand it. It's as if the Lord Buddha is saying to the blind and the deaf,
"Look here! Look at this!". Apparently we must be like those blind people who
can only grope around but can't actually see. Even though we know that the Lord has
already explained all about it, we still always seem to bump into suffering. We've been
told that suffering isn't something to welcome and yet we are constantly caught up by it.
This is because our motives -- the causes we put into effect -- become aimed entirely at
amassing the fire of suffering to heap on ourselves.
One quality of Dhamma that the Lord has pointed out is that it is visible here and
now -- sandi.t.thiko. Happiness and suffering can both be seen and experienced
within ourselves. Death is one example of this. The other qualities of ehipassiko
and opanayiko are also very important principles. Ehipassiko means
'calling one to come and see' the genuine Dhamma. This though does not mean that we
should go out calling other people to come and see it. 'Ehi' refers to
teaching the one listening to Dhamma and practising it, so turn your heart to look inwards
to where the truth is found.
Using more worldly terms, we can say that the truth is constantly proclaiming itself,
constantly inviting and challenging -- because of its candour and honesty it challenges us
to, "look here!". This 'ehi!' invites you to look, rather
than getting other people to come and see. How can others see, when they neither know the
truth nor where to look for it. The truth is in themselves but if they don't search for it
there then they are certainly not going to find the truth inside us.
Ehipassiko -- the Lord taught us to look at the truth, the truth about ourselves
that is right here.
Opanayiko means to 'bring within'. Whatever we see or hear or touch needs
leading inside so that we can make good use of it. Anything coming into contact through
the eyes, ears, nose, tongue and body, or appearing in the heart, must always be opanayiko
-- brought inward. Whether it is concerned with goodness or wickedness, happiness or
suffering, the internal or external, past or future, it must all -- opanayiko --
incline towards the heart. For this is the principle source of all internal affairs.
The heart is preeminent and nothing surpasses it in importance. The issue of the heart
is therefore pressing and critical: "All dhammas originate from the heart". This statement alone is enough to shake up the entire
physical world. One's slightest movement must originate in the mind, and in fact, all dhammas
must look to the heart as being foremost.
Only the heart is able to know about all the various things. What are these various
kinds of dhamma? There are wholesome dhammas and unwholesome dhammas, These are only found in the heart. Wholesome dhammas
come from the resourcefulness and cleverness of the heart, which enables it to respond
quickly and appropriately to the ongoing situation. In fact, the various issues and
consequences of these ongoing events spring from our own heart. When unwholesome dhamma
arises in the heart, bring up the investigative wisdom of wholesome dhamma to
examine and rectify our foolishness -- which is that unwholesome dhamma -- so that
it can be disposed of.
Opanayiko is the inclining, drawing inward of any experience. Whether it
be one of foolishness or cleverness, happiness or suffering, coming from anyone
whatsoever, it all needs to be brought inside and made a lesson for the heart.
Ehipassiko is the viewing of the point source, the well- spring of all issues.
And that is the heart. It's involved in never-ending activity, outperforming commonplace
machinery that starts and stops according to its fixed schedule. The heart is never shut
down but goes on and on until the last day of life.
It makes no difference how much we grumble and complain about the suffering involved in
this state of affairs. Only by correcting it at its root cause will there be any practical
value. Rectify the cause and the resultant suffering will diminish -- in proportion to the
proficiency of our circumspection and wise judgment. The Lord Buddha never pointed away
from these principles for that would be like teaching one to catch hold of distant
shadows. "There, over there!" -- whereby one overlooks the real
perpetrator, the original cause. This is of paramount importance because that's where the
defilements are born.
What are we going to do? How are we going to cope? What is the origin of the suffering
and the hardship that all beings must endure? What is the source of birth, ageing,
sickness and death? The defilements are the source and the prime-mover and yet they
themselves can only arise in the heart. They are right here. That's why the Lord didn't
teach about other places. So when we get down seriously to investigate the structure, the
cause and effect of all this, and gradually see the truth and steadily uproot the
defilement -- we must do it here. This is the spot where our ignorance and stupidity binds
and confines us, allowing the defilements to accumulate and grow.
This is also the place where mindfulness and wisdom, as they increase in their range
and discernment, must uproot the defilements. Mindfulness must be maintained there with
care and vigilance. This place -- which is the heart -- needs to be closely protected and
sustained; nourished with mindfulness and with meditation. Mindfulness protects the heart
by not allowing it to stray outside, whereby it would involve itself in external affairs
and finally return with fire.
From protection one moves to eradication by analysing and probing into
the reasons for this situation. We must then try to correct whatever is detrimental by
examining its fundamental nature and rectifying it at its place of origin. The essential
point at issue lies with the heart. It is the heart that takes up birth and endlessly
wanders through the repeated cycles of birth and death. The accumulated corpses of just
one person would be enough to fill the whole world -- yet ignorance so blinds the 'owner'
that nothing is known about the true extent of the situation. What remains is just
deception and delusion, where no essence of truth can be found.
This is where you should try to advance your mindfulness so that it can come to terms
with the thoughts and imaginings bubbling up in the heart. With awareness in attendance
the slightest rippling of agitation in the heart will simultaneously arouse 'mindfulness
and wisdom.' As we sit and watch right at the place where all developments originate --
right at the heart -- we will gradually start to notice the first flurries of activity.
This is where the deception of the heart begins and the heart will need wisdom to get
to the truth of it. We'll also have to investigate the nature of the body until insight is
implanted in the heart, so that the truth of each bodily part is deeply felt by the heart.
By repeatedly examining and going over each part the heart will understand more and more,
and the initial understanding will deepen to profound conviction.
Form. Listen, what is this form? Hair of
the head, hair of the body, nails, teeth and skin, flesh, sinews and bones: These are all form.
This includes every internal bodily part and organ that is on the physical and material
side. The Lord called this the form aggregate or simply, the body. All right then.
Let's look at this. While exploring and probing, mindfulness will need to follow each
observation of a part or organ of the body. Let mindfulness direct the work of
investigation, being constantly in attendance. Let wisdom screen and process the
information for a more and more subtle understanding. This is our work and task.
Our previous occupation with thinking and imagining, with drifting and wandering,
always lacking in mindfulness has been of enormous harm to the heart. Whereas this other
work is directly leading to the ending of the internal suffering and danger. Mindfulness
holds down each piece of work, while wisdom explores, and knowledge follows through each
bodily part and provides a guideline for the heart to follow. Mindfulness and wisdom must
constantly follow along closely, as writing follows the ruled line. This is the
'Kammatthana Tour', the (in-)sight-seeing meditation trip around the cemetery
found within ourselves.
You must not allow wishful over-eagerness for a speedy realization to interfere with
the investigation. Keep your understanding following what is currently being investigated.
Continue the analysis and differentiate and penetrate into the nature of this bodily
aggregate. It's covered with a mere membrane of skin -- that still manages to deceive the
eyes of us all. It's not even as thick as a palm-leaf manuscript. That's skin. Yet
whichever way your investigations proceed they must always be aimed at the overcoming of
delusion. That won't be all, for they will soon start to become a quite fascinating and
absorbing exercise too.
Alright! Let's take this body and look up to the top and down to the bottom. Let's see
its outside and its inside. Let's immerse ourselves in this tour, not merely 'going
along for the ride' but with mindfulness in full attendance together with wisdom checking
each experience. In this way wherever you look you'll find the true Dhamma.
This can be considered the work of purging and eliminating the poison of attachment which infiltrates and infects every part of the body. It is
primarily because of this attachment that suffering is spread everywhere. This 'universal
suffering' refers to the suffering in the heart caused by attachment, rather than any
The bodily pain and suffering arising from illness -- the aggregates must always fall
under the law of impermanence, suffering and not-self -- was experienced by the Lord
Buddha and the noble disciples. But the heart that has transcended those
conditions, or is in a position to do so, can observe -- without negligence -- these
things so that it's no longer affected by them. This is because the envisioning of oneself
is done so that you can investigate and get to the truth. This is the important factor in
preventing anything from affecting the heart. In other words, suffering can no longer
arise within, because the body is no longer imagined and credited as being 'me' or
Examine this body. Probe right into it. Alright then, what is skin really like? How
about those animal hides that are made into handbags and shoes?
Let's look at the whole lot: the flesh, sinews and bone. See here! Both animal flesh
and human flesh are much the same. Delve into it -- what's the nature of bone? What's the
difference between animal and human bone? Look to see the full truth within yourself.
Carry on in! Penetrating this body that inherently poses such a challenge to us.
So why can't we fathom it out? Why isn't the heart bold and courageous? Once we begin
to see the truth, it will be enough to start challenging the deception. The truth,
realized with wisdom, is potent and able gradually to wipe out those false and treacherous
views until they are entirely eliminated.
The truth that appears within the heart arises through mindfulness and wisdom. This truth
is valid in two aspects or conditions: In one respect there's the truth of the
aggregates whose very existence offers us a challenge. And then, when wisdom has fathomed
and realized the truth of those conditions, there will be the truth within the
heart. Such is the way of uprooting the defilements. Once these two truths meet and
connect they are no longer harmful and will expel all the poison and danger out from the
While on the 'Kammatthana sightseeing tour' of the body, we have examined and
investigated its various organs, both large and small. Now we have to continue this Kammatthana
trip to see how this body ends in transformation and dissolution. We must fix our
attention here to see in what way it will decay and rot, until it has disintegrated and
dispersed. The body must definitely go this way, though which aspects we target can be
adjusted according to inclination and preference. Suppose that we wish to fix our
attention on one particular object, so as to clearly see it within the heart. Whatever
object we take -- skin for instance -- must be firmly held and targeted so that it appears
as an image in the heart.
Should the image appear high or low, don't speculate about its position. The object
under investigation must be taken as the target for our awareness, with mindfulness
directing the way without distraction. However much the object might appear to expand,
just see it as it is in the present. Whether it's high or low, let there just be awareness
of that without wondering if it's too high or too low, or has already left
At first we might wonder why it is that although we set our investigation inside the
body, the particular part now seems to be external to it. Don't allow such thoughts to
intervene. By not permitting awareness to wander from its target -- whatever position it
may have assumed -- the object will give us a sight of 'the extraordinary and wondrous'.
For example, if you concentrate on flesh, of whatever part of the body, see it
clearly within yourself and then you'll observe that it will gradually transform itself.
With mindfulness firmly established -- which is when we have undivided attention firmly
fixed in front of us -- the heart will know that it is doing the work and that wisdom is
doing the analysis. In a short while that object begins to transform itself. It starts to
decay and decompose.
Right then. Let's get to see this clearly, without fear of death. Why should we be
afraid when we are looking at the truth of the matter and not our own mortality? Go ahead
then, let it disintegrate. I did my own investigations in this way. Each of the different
bodily-parts just broke-up. It was really fascinating doing this investigation, this
exploration into one's own body. Yet while being absorbed in the investigation, it then
seemed as if the body had completely disappeared. Awareness of the body was not apparent
even though I was investigating the body.
So. The body disintegrates. The head falls off ... and an arm breaks off right there,
in front of one. Then the other arm goes, and a length of bone, and everything inside
ruptures and bursts out. Keep on looking. Be absorbed in watching the body as it falls
Some of the bodily fluids seep out into the ground and some evaporate into the air.
That's the way it goes. Once all the liquids are lost into the ground and atmosphere, the
bodily parts start to dry out and steadily dehydrate until they finally crumble into dust.
Then the dust from the bones of the body and the earth itself merge into one. This is seen
Those more solid parts, like a bone for instance, could be taken up and seen as if it's
burnt in a fire or as it slowly decomposes and crumbles away. Eventually they all seem to
have become one with the earth.
In this particular investigation both the earth and water elements appeared the most
vivid; but especially the earth element. The water element seemed to remain as water,
while neither the air nor fire elements posed any problem. Unlike the courser, more solid
parts, they didn't seem the weighty objects of this investigation and therefore didn't
appear so vividly to the heart.
Once this stuff had completely dispersed into, and become one with, the earth, the
heart was empty and bare. At that moment everything was void.
However, when you are doing the investigation, please don't speculate about such
things. Just take the truth within yourself as your own, as your living testimony. Don't
bring in outside speculation for witness and mode of practice, because that's about other
people and doesn't belong to you. What you have realized by yourself is your own, and
whatever that might be, let it happen within yourself. Your own realization and experience
are what matters. So remember this as you go further.
At other times the results of the practice were not always exactly the same. Although
they would still be following the natural course of things. On occasion the body would
have dispersed into the earth, but some skeletal parts were left in a partial state of
decomposition. Then a thought appeared in the heart predicting that, 'even though they
haven't all gone yet, what's left is still doomed to return to the earth again'. This
when there was no awareness of one's body -- yet the heart was still able to create such
A moment later and the ground suddenly seemed to swell up out of nowhere and the rest
of the remains were swallowed up. And so they all were transformed into earth. When that
was done, the heart turned around to another angle and ... everything disappeared. Even
the ground that had so suddenly swallowed up the bone fragments was no longer there.
There was the knowledge and realization that: 'Aha! Every part of the body is made
of earth and has returned to earth.' Then the heart turned around and everything
disappeared with only pure awareness remaining. An indescribable feeling of wonder and
amazement arose, because my investigation had never ended like this before. But now it had
actually happened and was vividly perceived and experienced. The heart was now one,
without a single moment of duality, because it was steadfast and constant in a true state
(Normally,) as soon as the heart begins to stir, it will form two with the thought
process, but here, there was absolutely no thought process. All that remained was bare
awareness, which was marvellous and amazing. At that moment there was no physical world --
no trees, no mountains. Nothing was present. It was empty and void as if it was all space,
however there was also no conjectures using such ideas. Only knowingness was
The heart was stilled like this for hours and then, having emerged from that condition,
any object focused upon appeared empty and void. Such an experience probably only happens
once for each practitioner. For me it happened just that one time and has never occurred
again. However, the investigative process can be repeated and will eventually be
successful every time, depending on the skilfullness of the heart.
The transformation process into earth, water, air and fire will then be vividly seen
every time one investigates it. This repeated experience strengthens the heart,
familiarizes it with the truth of the elements and enables it steadily to uproot
the view that they are 'me' or 'mine'. For that's how things really are --
this body is made up of elements, when one talks in terms of elements, or it's the earth
element. It is not 'me' or 'mine' as one's various opinions and imaginings
like to impute and depict.
Repeated investigations will steadily deepen your insight until you are able clearly to
comprehend and detach yourself from seeing the body as 'me' and 'mine'. Then
there will be merely the body, and we can also say that even that's only a label.
We could also call it a conditioned phenomenon, if we wanted to. Once this is
sufficiently understood, nothing can pose a problem any more. Whatever the heart may call
it, it won't make any difficulties, because the problem has always lain solely within the
Our problems have to be dealt with by disengaging from fantasy and delusion, and by
entering into the truth of Dhamma. This is that 'bare awareness' of the 'bare
elements'. We might designate body but that's just the bare elements.
Turning in towards the heart is bare awareness. We then have the two as the bare
truth. Alright then, if feeling springs up let it carry on, for it's
'elemental' or a natural process similar to the
body. This is how they are connected.
Perception or notions are concerned with
knowledge of the heart's engaging in thought concoctions. We know that it has gone out
from the heart and is engaged in a particular thought fabrication or supposition. On
becoming aware of this the heart will withdraw and perception will stop straight away. But
if we are not aware it will continue on, connecting up with this ... and that ... in
progression ... like a chain ... link to link. And it will only stop the moment that
mindfulness catches up. For it will then cease to concoct concepts and associations of
ideas. This is what is meant by mindfulness matching up -- and if it can't catch up
with the train of thoughts, they will perpetually go on and on.
Investigating the body should become one of your major concerns. The Lord Buddha
therefore taught the Four Foundations of Mindfulness that are all found within this
body and mind. And this includes the Noble Truths. Yet what might be the purpose of all
these investigations? They are aimed at enabling the heart to understand the truth of the
situation and thereby let go of its deluded attachment. It will then come up against this being-a-self.
So then, when our confused misconceptions concerning the four elements and the five
aggregates are resolved, we must then turn to investigate the delusion of the heart. See!
There is a problem remaining.
This level of delusion is more insidious due to the subtle nature of its defilements.
We need to move in closer to examine and then decide what to use as the basis for this
investigation. We are investigating the heart and the heart is naama-dhamma. So are feelings, defilements and wisdom itself, so it doesn't
just apply to the heart. Naama-dhamma's are able to coexist and interrelate and
this means that the defilements and the heart can associate together.
It's wisdom then, that must do the probing for it too is a naama-dhamma. We must
investigate in the same way as we did with the aggregates, by differentiating and
analysing so as to see through to the true nature. Then we must put the heart in the dock
and hit hard at the accused, the offender.
The heart has gathered its offenses into itself and is conceited, thinking
itself all-wise and all-knowing. It thinks it knows everything about this physical world
of sense impressions and aggregates. But it doesn't yet know about itself. This is
where it gets stuck. This is where it is ignorant. Wisdom must now be turned loose into
the heart, dissecting and cutting away so as to penetrate it. We must thrust through to
that knowingness, which is the body of conceited awareness, which forms the real
delusion of the heart.
A careful and thorough scrutiny and analysis of the condition that has infiltrated
within the heart, will show that it's just another natural process. The heart, therefore, won't come to ruin by such a rigorous
investigation. Nevertheless, one's investigation can't be eased back for fear of harming
it, because if the heart is able to stand up to the truth it will prevail and won't be
destroyed. It will be true to its nature, and so will not only survive but will go beyond
all offenses to purity. Let's see whether the heart will be annihilated or not.
Delve and dig into it. Don't be hesitant or over- protective of anything, not even of
the heart. Don't be afraid that the heart will be destroyed or ruined. Once wisdom has
completely wiped out the infiltrators, every kind of defilement will disappear. For it's
this that makes up all the falsity existing within the heart. When the investigation
really gets moving properly, those things that are vulnerable to dispersion will not be
able to resist and will be annihilated. But the nature that can't be annihilated will come
through and stand.
Please notice therefore, that it is the heart that is dominated by the defilements. And
that once wisdom has totally shattered and cleared the defilements away, the heart will be
transformed into the state of purity. This is the genuine purity. How can it vanish? Were
it to disappear, how could it be pure? That dies, that is ruined, but this is the
genuine deathless, the undying. It is undying
through purity and doesn't turn -- unlike the immortality
that spins with the revolving wheel of birth and death. This is the vital truth present in
the midst of our aggregates.
So we come to the main culprit, the one that incites and agitates the heart; pressing
it into falling for the world, for the elements, for the aggregates, for pain, illness,
and confusion. In truth, these things don't have anything to say about the matter. The
body is how it is. Feeling arises as it should -- it doesn't know that it's pain or
pleasure or neutral feeling. It is this heart that goes and gives meaning to them and
afterwards is duped by those self-made meanings. It gains nothing but harm and affliction
for itself in the process.
We must therefore inquire into this. What can be lost by a vigorous examination into
the true state of affairs? If the body should break, let it break. It comes, like all
things in the world, under the law of impermanence, suffering and not-self -- just as the
Lord always said it did. How can we interfere? Let go of it! If it can't endure, then let
it go! Everything in this physical world is breaking and dissolving. Some sooner, others
later, but surely our aggregates can't last for aeons and aeons, for they too fall under
the same law and limit. So let's investigate to see our aggregates according to truth,
before they break up. This is encompassing, all-around wisdom, ready clearly to see
painful feeling coming on the scene.
Alright then. Today we climb into the (boxing) ring. That's it. Today, we are going
into the ring to see and realize the truth in accordance with Dhamma. We're certainly not
going in there to fall down or collapse. When painful-feeling arises, that's pain's
business, but the investigation of it belongs to mindfulness and wisdom. We are searching
for the truth so how can we be knocked down. We don't do it for our downfall, but for
victory and for penetrative insight. For the all-embracing realization of truth-- of every
aspect of truth within our heart. Victory will bring us freedom, and it's this that is
'the highest blessing'.
The Lord said that:
"The realization of Nibbaana is the highest blessing."
So you can see that this is the way to go. Nibbaana is concealed because the heart is
covered and obscured by defilements, craving and ignorance. This has to be cleared and put
right by investigation and an analysis to gain insight into the truth. It is the way to
uncover and reveal all the things that have been hidden. It's called the way of realizing
Nibbaana and seeing it clearly within the heart -- here is the highest blessing.
What can be any higher than this?
From here on it is:
"Whatever comes into contact, this heart is no longer shaken or upset. Nothing
can reach it or affect it." Asoka viraja khema etam mangalamuttama."
This is the secure and blissful heart -- "khema.m" -- and it is the
highest blessing. These two blessings that I've mentioned are found in the heart,
and nowhere else. It is the heart that is the blessing, yet it can also become a bane.
Right at this moment, we are turning the malediction that has infiltrated our hearts
into the benediction 'Nibbaana sacchikiriya'. So then, let's open and clear all of
"Tapo ca brahmacariyanca Ariya sacca na dassanam."
Here, 'tapo' means the burning up of defilements. They sear the heart with their
own heat so we must turn on them the dhamma-torch,
which is mindfulness and wisdom. It's putting the heat on the defilements and burning them
'Ariya Sacca' and 'dassanam' is the realization of the Four Noble Truths:
Suffering is now fully understood by the heart; its Cause is completely
relinquished; the Path is fully developed to its ultimate level of
greater-mindfulness and wisdom. All that's left to say
is, the Cessation of suffering is now fully apparent.
This is what is meant by seeing the Truth of Dhamma, and the one who truly knows
this is the one who reveals Nibbaana. This one is the heart that is no longer shaken and
upset by all the worldly dhammas.
So then, shouldn't we try to reach the essential, the heart of the matter. As far as
the aggregates and body go, well, we already have gone into that. It's the heart that
If any thing should break up and come apart, well, let it. That's the way the world
goes along and it's been like that from time immemorial. We have followed that way for so
long, dying and being born again and again ... Continuing along the old highway.
This so-called 'highway' is really the common course of things, the way the world gets
along. No one can block this path and all must follow it. Yet surely by now, you are
starting to have an inkling of the truth. What else can I say ... I can't present anything
more. Please take this up and examine it with care. Don't be careless and complacent.
"Endeavouring for the realization of Nibbaana is the highest blessing
-- Nibbaana sacchikiriya ca etammangalamuttamam."
And one day it must definitely belong to the followers of the Lord Buddha, to those who
determinedly strive on.
May I close this Dhamma talk with that.
1. boon and bahp. (Thai) [Go back]
2. "Mano pubba.mgamaa dhammaa" [Go
3. kusalaa dhammaa; akusalaa dhammaa [Go
4. ruupa [Go back]
5. upaadaana [Go back]
6. sabhaava dhamma [Go back]
7. sanyaa [Go back]
8. naama-dhamma; incorporeal. [Go back]
9. offender = nak tote, offences = tote (Thai) [Go back]
10. sabhaava-dhamma [Go back]
11. amata.m [Go back]
12. vi-va.t.ta; va.t.ta-cakra [Go back]
13. from the Mangala Sutta, on the 'highest blessing.' [Go back]
14. "Nibbaanasacchikiriyaa ca etam
ma.ngalamuttama.m" [Go back]
15. "Phu.t.thassa lokadhammehi citta.m yassa na
Asoka.m viraja.m khema.m etam ma.ngalamuttama.m." [Go back]
16. tapa dhamma [Go back]
17. mahaa-sati; mahaa-panyaa [Go back]
18. loka-dhamma [Go back]
4. The Internal and the External
-- The True and the False
Developing the Samana in the Heart
Whenever Ven. Acharn Mun touched on this particular topic in his Dhamma talks or
conversation, he would always say ... I think it's in the Muttodaya collection. But there it's only couched in general terms, whereas I
recorded it in more detail than the compiler of Muttodaya. The Ven. Acharn himself
didn't always go into detailed analysis but what he said was enough for us to understand
the implications. When he brought up the whole tree trunk the finer points and branches
would come along too.
What he said was this:
"The Dhamma of the Lord Buddha is pure by nature, but when it comes to stay in
an ordinary worldling it becomes counterfeit and is
corrupted. Only when it's placed in a Noble One is it the
real, genuine Dhamma."
That was the general way in which he described it.
There are many levels of Noble Ones: Stream-enterers are the first level,
followed by Once-returners, Non-returners and then Arahants
as the fourth. When we analyze it in this way, we can then go on to say that in the hearts
of Stream-enterers, the dhamma of stream entry is pure and true, but the dhammas
of once-returning, non-returning and arahantship are still corrupted. The
Stream-enterer may commit all these dhammas to memory and fully know the way to
reach them, yet even so they remain falsified in his heart, in spite of his awareness.
The Once-returner is still counterfeit on the levels of non-returning and arahantship
while the Non-returner remains false to the dhamma of arahantship. Only when arahantship
is attained does every level of the Dhamma become fully complete in the heart, with no
corruptions at all.
Some may argue that, 'since the Dhamma of the Lord Buddha is real and pure, it must
remain so wherever it might be. It can be compared with pure gold which though fallen in
the mire is still pure gold. It can't turn into mud or muck.'
If we fail to analyze this further, it does indeed seem that 'gold can't change into
mud'. But who will deny that there isn't any mud around? The dirt is smeared over and
contaminates the gold as they lie there together. Is there no difference between gold that
has fallen in mud and that which hasn't? Of course there is. How can anyone assert that
the pure, uncontaminated gold and slime covered gold are both equally pure? Surely, there
must be a difference.
A second illustration could consider food, prepared and ready to eat. If the morsel was
to drop from our fingers and land in some dirt, then what had been eminently eatable
becomes unacceptable -- and even offensively so. Alternatively, if the actual food
container is soiled, then regardless of how succulent the food appears, once it's placed
in the dirty vessel it too becomes contaminated. How can it remain pure when it's mixed
The Dhamma of the Lord Buddha is much the same. In this case the vessel equates to the
heart, which alone is suitable for receiving Dhamma. However much the heart has been
soiled will rub off on the Dhamma when it comes into contact and associates with it. It is
this impurity that the Lord described as 'counterfeit and corrupted'.
Furthermore, although the palm-leaf scriptures are Dhamma, when we look them up and
study them, we can only commit them to memory and retain them in mind. Yet that mind is
already full with defilements so the Dhamma that comes into the heart is really more a 'rote-learnt
Dhamma' than the genuine thing. If it is the authentic Dhamma, why don't the
defilements all disappear from our hearts since each of us has studied and engraved it in
our memory? We've gone into every intellectual aspect of Dhamma -- including the subject
of Nibbana -- and yet we can't go beyond the fact that our hearts remain brimful with
defilements. This is why 'Dhamma' can be false.
Take up the Lord Buddha's Dhamma, both the theory and the practice, and open it up through practising what was correctly taught there. Only
then will the true Dhamma begin to emerge from what has been memorized. We committed it to
memory as an outline and plan, ready to put into practice, rather than just storing it
away. It's similar to the building plans for a house. Regardless of how many hundreds or
thousands of designs might have been drawn up, they are still merely specifications and
not a house. It can't be properly called a house until its construction -- following the
blue print -- is completed.
Committing it to memory for practical use is one thing, but simply to store it away
without any interest in its practical application is something else. Whatever happens,
that which has been studied must then be put into practice. Having practised you'll then
undoubtedly experience the results of practice,
which are steady, penetrating discernment and realization. We Buddhists should take both
the theory and the practice as being basic to the Teaching, being its fundamental Dhamma.
By so doing the Teaching and its followers will
excel in Dhamma, in virtue and in the knowledge and understanding that brings calm and
peace to both the individual and all the community.
The case then is that the Teaching is merely retained in memory, or it just remains
inscribed on palm leaves. The person goes one way, that which has been memorized goes
another way and the way of practice goes in yet another direction. They don't harmonize
and are all in a constant state of conflict right there in the same individual.
Furthermore, it also disturbs and annoys other people, making them wonder how the
followers of the Lord Buddha can be in such a mess. Such criticism is well-founded and
irrefutable. Whatever is wrong must be accepted as such.
Once the theory is put into practice, the results will be in harmony and you'll truly
be able to understand according to your present ability. Whatever your practice has
enabled you to experience in the heart can plainly be described. You'll be bold and
confident when talking about them without fear of contradiction -- for you've seen it for
yourself. How could there be any misgivings? There'll be no scruples or twinge of
conscience because it isn't a matter of guessing or blind hypothesizing. You spoke from
your own experience and insight and didn't plagiarize anybody else. How can it be wrong
and how can one be intimidated or shaken? Every one of us is seeking for the truth. We
know the truth as far as our ability allows and can talk about it so far as we know it.
How then can there be any diffidence or misgivings? There are none, of course.
It was never said that the Lord Buddha took a 'Nibbana course' at any
institution. Nor did he go to any school to study about the Eightfold Path or the Middle
Way of Practice. On the contrary, this was something he taught himself through
analysis and investigation leading up to Enlightenment. He realized and experienced Dhamma
to his heart's contentment and then declared this Dhamma to the world. Who can be more
accomplished than the Lord Buddha for he is a Self-enlightened One, and the founder of the Way of Buddhism.
If we wish to match up to the Teaching, to find the way to growth and benefit, we must
make ourselves worthy followers of that Noble Teaching. It then wouldn't be a case of
vainly carrying the stack of scriptures. At the same time being unable to use them to make
even a scratch on the defilements resident in the heart, or to gain any practical value.
This doesn't measure up to the reputation of the Lord Buddha nor to the purpose of his
Teaching, which is the removal and elimination of the defilements. Instead we shoulder the
burden of the defilements by merely learning the Dhamma by rote. That's quite contrary to
the purpose of the Teaching. And it explains how Dhamma becomes worldly and mundane.
The way for Dhamma really to be Dhamma is by the practice that I've already mentioned.
When the texts have been studied and one turns to practice, only then will the truth be
learnt. This is because the Lord Buddha's way of teaching was the Well-proclaimed
Dhamma. It doesn't go wrong or deviate from this
principle unless it's through the practitioner's own misunderstanding. If that happens,
there isn't much that can be done because it runs contrary to the truth, which is Dhamma.
The Dhamma Teachings of the Lord Buddha are like merchandise that boldly challenge any
test of validity or quality. This 'Dhamma merchandise', regardless of the market place,
will put all the other products out of business because people are always on the lookout
for a good and genuine product. Once they've seen it, how can they fail to recognize its
worth -- even small children can perceive that much.
However, Dhamma is no material commodity that can be advertised to compete with other
products. It can only be appreciated by those who have experienced it, and can only be
individually realized. Yet this isn't aimed at the accumulation of defilements, whether
boastfulness or conceit. Every stage of insight and realization is for the sake of
uprooting defilements, for these are inimical to both oneself and others. How then could
one show off and boast -- for that's promoting and exhibiting the defilements. That's
enough to make anyone sick and it certainly isn't the way to get rid of them.
It's because of this that those who practise and understand anything about Dhamma
appear serene and at peace. Their speech is appropriate to the circumstances and when
there's no reason to say anything they remain silent. They are neither grasping nor
covetous but live like a samana, responding
serenely and appropriately with words or stillness. This is what the Lord referred to when
"To behold a samana who is free from corruption and perversion is the highest
The samana here can be considered in four stages: The first is Stream-enterer,
the second Non-returner, the third Once-returner and the Arahant as the fourth.
The standard viewpoint refers to those who have become a samana by virtue of
their attainment to the various levels of Dhamma: stream-entry, once-returning,
non-returning and arahantship. All of them are a blessing to those who look to them
with respect. This is the external samana.
Turning within to the internal samana. We see the first, second and third samana
in the heart by investigating the Dhamma-truth. It's this that uncovers the Path
and the Fruit so that they can be clearly perceived within the heart. And it forms
another of the highest blessings. We must turn inward for our own benefit, or else
we will be constantly searching for the external samana, always speculating as to
who is at what stage. None of the Stream-enterers, Once-returners, Non-returners or
Arahants wear labels or insignia like military officers, so how can we pick them out? And
if they are genuine how can we know from their behaviour and deportment? They would never
flaunt their achievement in the gross way the world likes to indulge in. Those with
impeccable virtue, who seek after and are imbued with the Truth and Dhamma, can't possibly
behave in this way. Seeking out this kind of samana to pay our respects is far from
easy. It's so difficult to know when we might come across them. Instead, we should take up
the Teaching that points towards those four levels of samana, and with application
we'll be able to reach those same stages within ourselves. This is by far the most fitting
way, and really gets us to the heart of the problem without wasting time in hunting for
clues and chasing after shadows.
When we actually encounter a teacher imbued with truth and Dhamma, peaceful in body,
speech and heart -- or better still a first, second, third or fourth level samana
-- we mustn't let slip [the opportunity for] the first, second, third and fourth levels of
samana that could appear within our own hearts. When the necessary conditions are
fulfilled we would then definitely reap the fruits of our practice, because the Lord
Buddha did not reserve those fruits exclusively to himself.
Sota means 'stream'. It is the entry into the stream of Nibbana. However, we
tend rather to indulge in speculation, using various theories and models to try to work
out what it's really like. 'How wide or narrow, how deep or shallow, how coarse or
subtle, is this stream?' This merely grows into subjective, emotional ideas without
practical value. In fact, 'the stream' refers to the sphere of certitude and assurance of
definitely reaching release from suffering.
Nevertheless, whatever happens, stream or no stream, as one who practises you should
try to have inner peace. It is the heart itself that, with constant attention and
wholesome care, will become Nibbana. A home is a home, a house is a house, earth is earth,
water is water, air is air, and fire is fire. Neither earth, sky nor space can become
Nibbana, nor lead one to Nibbana. Nor can they be developed into a Stream-enterer,
Once-returner, Non-returner or an Arahant. How then can it ever be possible to transform
them into Nibbana? It is only the heart through Dhamma practice that is able steadily to
uncover the darkness that shrouds the vision of the heart. Peace and happiness will then
naturally occur. It hasn't happened before because of those dark things that continually
try to provoke agitation in us. Day and night they disturb us with worry and anxiety and
confusion ... and in every position, whether standing, walking, sitting or lying down.
These are the defilements that constantly agitate and disturb, choking out any peace and
The defilements have been an endless source of trouble for all the creatures of the
world -- even though they may not have been recognized as such. In fact, people commonly
hold them up as being something good, and never give a thought to letting them go. If they
are really so wonderful, why is there all this grumbling we hear in the world? It's really
the defilements that cause all our moaning because it's they that bring about suffering
and hardship. So this is why the Lord taught that we have to develop the samana dhamma.
'Samana' here means calm and serenity. With calm, slowly but steadily, the first samana
and the second and the third and the fourth, appears within our heart. Yet how do we
practise to reach these four samana? The Lord explained this, in general terms, in
the First Sermon, the Turning of the Dhamma Wheel.
Although there it wasn't presented in too great a detail so a beginner in the way of
practice might find it quite difficult to understand.
The Lord spoke there about:
"The Noble Truth of Suffering, that is, birth, old age and death are suffering,
association with the unwanted is suffering, separation from the loved is suffering ...
This is the story of suffering. Now, how does this suffering come about? It arises from
birth. Birth is the cause for the arising of suffering. The 'real agent of birth' has its
root in 'ignorance conditions the arising of determinations'. Indeed, other than avijjaa paccaya sankhaaraa what else can
condition birth? The Lord started right here at the principal determinant.
Ven. Acharn Mun's way of analysing it was very interesting. He said: "Thiti bh
tam avijjaa paccaya sankhaaraa".
How is it possible for ignorance to arise and persist if it has nothing to depend on,
no father and mother for its origin? It must rely on thiti bh tam avijjaa paccaya
sankhaaraa as the basis for birth, for life and
existence. This can then be separated into three categories:
"Accompanied by enjoyment and lust, and enjoying this and that, in other words, craving
for sensual pleasure, craving for being, and craving for non-being."
The Lord called these the Source of Suffering. This is the Noble Truth, but what
can be used to remedy it? The Noble Truth of the Origin of Suffering is all about the darkening of the heart, about a nature that agitates
and sullies. Thinking in material terms, it's as if the heart is all messed up with dirt
These three cravings that are the source of
suffering are the hankering and hunger, the inability to continue at ease, the loss of
peace and the ability to live alone with oneself. Craving is necessarily hungry and
ravenous, with a driven restless struggling towards sensual pleasure, being and non-
being. This is putting it simply and vividly, for that's how it continually hounds and
oppresses the heart.
The heart is unable to sustain its natural poise because these agents continually come
in to upset and disturb so that it can't find any peace. How can we remedy this? The Lord
taught the Noble Truth of the Path that begins
with right view and right thought. He described this as the Way to overcome
that nature or condition that is responsible for creating, through the power of craving
and discontent, all the upheaval and confusion. Once anyone is consumed by desire [for
something] -- and it's just the same for animals -- they will openly or covertly take up
the chase and, using fair means or foul, grasp hold of it. This is due to compulsive
craving, ambition and insatiability; with the heart struggling after its desires through
torment and suffering.
Why suffering? Suffering because of samudaya. And it's this cause that
oppresses the hearts of all beings. By day and night, whether walking, standing, sitting
or lying down, beings of all the realms of existence come under its yoke. As each train of
thought goes out only to be taken under its sway, what can we do to save the situation?
The 'state of the art' instruments to use for the combating and the eradication of these
three cravings from the heart are the eight factors of the Path. These are right
view, right thought, right speech, right action, right livelihood, right effort, right
mindfulness and right samadhi. Nothing else can match the Middle Way of Practice.
This right view is the seeing of what rightly? For us here now,
everything is wrongly seen and goes to make up the wrong views of desire for sensual
pleasure, being and non-being. This is the way that our body and heart unfailing take.
Why should we feel affection and love? What's the reason behind it? Use mindfulness and
wisdom to examine the body, which forms the immediate object of affection. We first
cherish this body before being attracted to other bodies. This is where you'll find sensual
craving. You must get to the bottom of this and
find out the reason for such love and affection. So, it's love for the skin, the flesh,
the muscles, the bones, the hair of head and body -- Is that it? But whether mine or
whoevers', they're much the same. So what's with this fondness?
This analysis and dissection is called the right view of the Path. It's that
discerning examination that searches out the object of attachment and the reason behind
it. What value does this object of attachment bring? Really, instead of giving comfort,
benefit and happiness, it brings a blazing fire to sear the heart with suffering and
torment. It arises out of the false notion that such an object belongs to me and is
myself. This is all nonsense. It's up to wisdom therefore to follow up and
straighten out the wrong idea.
This was why the Lord taught about the investigation with mindfulness of the body. Probe into it. Examine both inside and out, above and
below, internally and externally. Do it thoroughly and judiciously, over and over again
until you come to discern it clearly. This is the way of wisdom that is able to quash the
craving and thirst of the defilements. It's only right view and right thought can overcome
and cure us of our desires, for they are factors of the Eightfold Path. And that is the
Noble Truth which tames every kind of defilement. This is the way we should go.
You must hit hard with mindfulness and wisdom, for this is the instrument that can
counter any stratagem of the defilements. Without hesitating, carefully probe into
anywhere that appears dark and obscure -- for that's where the viper will be
lurking. Whenever wisdom fails to follow up quickly enough, that becomes the place for the
arising of the views of 'self', of 'creature or 'person', of 'me' or 'they', of 'mine' or
Wisdom must therefore penetrate to see according to the living scriptures --
which are this body and mind. The truth will then be revealed and there will be no more
notions about 'person', 'animal', 'I' and 'they'. Once wisdom has fathomed the truth the
conjurations and suppositions will be seen for the fraud they really are; having been
designed by those masters of deception, the defilements. Wisdom then steadily follows
through with its cleanup work until everything had been dealt with.
The heart, long crushed under the weight of attachment, will now be freed and uplifted
through mindfulness and wisdom. The 'title deeds' of 'me' and 'mine', and the claims of
territorial right, especially over the five aggregates, will be overturned. These claims
have stood since birth -- the flesh, the sinews and the bones, the arms and the legs. Each
bodily part has been taken as 'me'. They have been declared 'me' and 'mine', even though
they know nothing about such claims. We draw up the boundaries of our own domain, and as
other things impinge or intrude they give rise to unease and pain, to suffering within the
heart. It's suffering of heart, not only of body, which arises because of attraction and
possessiveness in the setting out of our domain.
The Lord described this examination into the true state of things as 'investigating the
Noble Truth, with wisdom and right view'. In
essence, this refers to the correct view concerning the four Noble Truths -- the right
view about Suffering, for instance.
Right thought is reflection aimed at uprooting defilements. The Lord divided
this into three:
First, the non-holding of thoughts of malice or enmity against others. This concerns all those defilements based in hostility and resentment.
Second, not thinking of being cruel to oneself or others.
Third, is the thought and resolution to be free from all entanglement -- free from delight in sense pleasures, for example.
There's a natural principle that insists that before anything can go out to disturb
other people, it must affect oneself first. This is where right view comes in to
rectify matters, for the problem arises due to defilement-enforced wrong view. Right
thought and right view coming together are like single strands spliced into a
strengthened cord. They are the heart's activity, the thinking processes, and together
they become wisdom -- the resourcefulness and ingenuity of the heart become one with the
heart. When all eight strands combine and splice together as one, this is called the
Middle Way. Ever since the time of the Lord Buddha this had formed the most fitting
way to deal with the defilements.
Your investigation needs to be aimed at those things that are currently entangling the
heart. They will have to be disentangled using the Path -- right thought for
example -- for only this can rid the heart of defilements. By using mindfulness and wisdom
we can investigate and challenge delusion in the arena of the body and aggregates. These
will form our target so we must penetrate to their true nature. Personally, I find that it
goes against the grain to teach from other angles -- but elucidating on these themes goes
right to the heart because these things are for real. The defilements and the Path are
both found here. The Four Noble Truths exist right here.
As the Path steadily quells defilements, so the Cessation of suffering comes
about, for it's dependent on the strength of the Path that is the factor moving things
along. It is mindfulness and wisdom that subdue and eradicate defilements, systematically
bringing about the cessation of suffering. It's no good thinking anyone can aim at putting
an end to suffering without treading the Path. The Lord said that Cessation had to be
clearly realized, yet the only way to achieve that is through the Path. Concentrating all
one's efforts on knowing Cessation without having the Path to clear the way can't succeed,
because this Dhamma is the fruit of the Path.
The Lord taught about all these conditions. However, the important principle to
remember is that mindfulness and wisdom have to be fixed on a particular point, and from
there they will steadily resonate through to all four Noble Truths. They simultaneously
work together like the various parts of a single clockwork mechanism. Trying to
distinguish each independent function would be as confusing as trying to follow individual
ox tracks inside the stall. It's just not possible.
We therefore should investigate a single object within the r pa or naama
dhammas, the body or mind. For example, by taking up one of the many different bodily
parts. Although (painful) feeling may arise during this investigation, there shouldn't be
any upset or bother because while the body is r pa, feeling is mental phenomenon (naama).
Where is 'this self', 'this creature', 'this person', 'this me' or 'them'? All
feeling, whether pleasant or painful, has similar characteristics -- there's nothing there
about self, creatures or people -- and they're just mental phenomena arising in the heart.
The heart can be aware of an arising condition. That it has attributes of pain or
pleasure and will disappear following those causes that lead to its ceasing. Alright then!
There is a way for wisdom to discern the situation because these things really are
present. They manifest themselves openly without being mysterious or hidden, entirely
dependent on their root causes.
The bodily aggregate: We are with this body day in day out -- putting it to bed,
lulling it to sleep, discharging its wastes, standing it up and taking it for walks. The
aggregate of feeling is also constantly manifesting itself, even right at this very
moment. If it isn't pleasant, it's painful, as feelings alternate and change. The
important point is that the heart doesn't take on board that pain and suffering. When pain
is present, be aware that it is part of the aggregates, with their (built-in)
impermanence, suffering and not-self. If you don't allow the heart to involve itself with
them it won't be suffering.
Feeling -- I've talked about this each day, so listen carefully and get to understand
it. The defilements tenaciously cling to these five aggregates and they've done it day
after day, for countless ages. This is why it's inadequate to think of making an
examination every now and again. The occasional Dhamma talk is also insufficient, for the
point needs repeatedly driving home until it is definitely understood.
You must also repeatedly examine this until you comprehend and then the letting-go will
happen of itself. There! Get to see it clearly. Where is feeling, where is painful
feeling? If it's present, you can't deny its existence nor make it in to something else.
It must always be true to its natural state.
Perception is recollection. We've been
looking back from the day of our birth right up to the present. In all of that, have we
managed to find anything that's of fundamental significance? If amongst it all there
really were 'self, 'creature,' or 'person', then probably we wouldn't be able to find a
chest big enough to store them all -- because we're continually recalling more and more of
them all the time. Yet really, as soon as they are recalled, they pass away without
remainder. Listen then, what sort of essence can be found in them?
The thinking processing perpetually concocts
from dawn till dusk, dusk to dawn. Sometimes it thinks so much that it overheats and the
heart becoming exhausted. This may continue to the point of nervous breakdown, and may
even end up killing someone. For instance, take the person who pines away through some
sorrow or disappointment. The defilements takeover this aggregate as their
concocting-device, as their tool to keep up the pressure of proliferating thoughts and
imaginings. Only mindfulness and wisdom can effectively check this proliferation.
When the defilements take over this recollecting and thought processing, they can
pierce right through to the heart. The results are torment and suffering in no small
measure. When it's worse than this it may end with insanity. We are tormented because of
so much thinking, yet we don't ask ourselves whether it's all worthwhile.
Consciousness is the plain awareness of an
object present through contact, which then dies away together with it. Where in this is
any core or substance to be found? It's here with these objects where we fall into
delusion. Other than this it's merely the byproduct of the defilements.
These are the fundamental principles. This is the way to tread the Path of Practice and
it is here that we must investigate to achieve clear insight. In other words, this is the
Truth of the Path and is the means of correcting and overcoming our delusion. Then, as the
result of our letting go, the heart can be at peace and free from all worries.
Death is a basic principle beyond the world's challenge or objection. The laws of
impermanence, suffering and not-self are like a highway, for they shape the way and
course of nature. If tenure isn't yet up (the body) won't break apart, but when the time
finally comes, there's no stopping it -- however tenaciously we may cling and hold back.
It will just go its own way, along the highway, the way of nature, which
takes precedence and can't be blocked or stayed. Nature must take its course, for this is
an undeniable principle directing things throughout this world. We must investigate so
that we can see according to their true nature -- as they say, 'felling a tree from the
So don't go against the Lord Buddha's Dhamma that accords with the 'natural course',
but rather achieve knowledge by following the truth. The heart will then be at peace. But
when the heart coexists with the defilements, it dwells in confusion and consequently
reaps suffering. We have already seen the harm of this and so must make sure the heart
stays with Dhamma, with mindfulness and wisdom. The heart will then be safeguarded and at
Strive to overcome these things known as 'defilements', wherever you find them. After
dealing with the external ones turn to those involved with the body and then inside the
heart itself. Deploy wisdom for a complete all-round penetration of them -- these authors
of the concepts of 'creature' and 'person'. All notions of 'self', of 'creature' and
'person' will cease to be a problem the moment the defilements have been entirely
dispersed. They will disappear by themselves and we will no longer pointlessly fantasize
about them. While the truth remains as it actually is, bringing peace of mind and freedom
from all anxiety.
Yet this peace shouldn't be thought of as the Noble Truth itself -- for that is
concerned with suffering. It is the suffering of body and heart that is called the Truth
of Suffering; the Truth of the Source of Suffering is the affair of all defilements and
taints; the Truth of the Path, from right view through to right samadhi, is
the instrument for the correction and eradication of defilements. The Truth of Cessation
follows the steady extinguishing of suffering until the total penetrative realization of
the nature of the Source is accomplished. The complete elimination of this Source -- which
though only existing within the heart makes up the principal culprit -- together with that
of the defilements is the Truth of the Cessation of Suffering.
The one that knows the ending of suffering through the Path's destruction of the
defilements, is the one that knows freedom. That
was the Noble Truth and this is Freedom. This is the purified one and it is
not the Four Noble Truths -- for they are the means to an end and when that end is reached
they naturally lose their raison d'etre, without need of coercion or force. It's a
natural consequence; just as the stairs lose their significance once we have climbed to
our final goal, so travelling the Path comes to an end. Mindfulness and wisdom have
accomplished their task and the heart has gone beyond -- so their instrumental work in
dispelling the defilements is over.
This is our arrival at the summit. It's the Samana Dhamma, the supreme samana,
the fourth class of recluse. The first samana we encountered in our practice was
the Stream-enterer, the second was the Once-returner and the third the Non-returner. The
fourth samana is the Arahant, the Arahatta Dhamma. This is the ultimate and
final achievement realized through the Path of Practice, that most penetrating and
luminous of ways.
The four samanas are now found within the heart -- "Etam
mangalamuttamam", the highest blessing arises there. There's no need to seek for
it elsewhere because when the heart goes beyond all oppressive domination, to perfect
purity, then that itself is the supreme blessing.
Whatever has been discussed here, about the four Noble Truths or the four samanas,
is all found within the 'one that knows', and nowhere else. This is the one who can uphold
the four samanas through the work of emancipation, and who arrives at freedom. In
brief, 'that which knows' is the one 'with absolute certainty', in consistently being able
to deal with anything that comes to awareness.
The defilements are capable of ruining many things but they can't destroy the heart.
Although they may be up to bringing the heart to experience hardship and suffering, they
can't possibly annihilate it. This nature is constant. It is upright and consistent, and
only appears otherwise -- taking on differing characteristics -- because of the things it
associates and involves itself with. Once shaken off and cleaned free of all stain, this
nature is poised and wholly imperturbable. It's this that people call the 'perfect fourth
samana', while in Dhamma terms it's the Arahatta Dhamma inside the heart.
This heart is now wholly Dhamma. The citta is
Dhamma; the Dhamma is citta. Whichever way you want to put it, this truth is beyond
dispute. There can be no more contradictions because there are no more defilements left to
This is how all issues are resolved. They cease right here. Suffering ends here, birth
and becoming finish at this point. It can't happen anywhere else. It was from here that
birth and existence came into being -- this one was the seed of birth and existence
because it originates with the defilements, which were together with the heart. This is
the reason why there is the wandering through the various realms of existence. There has
been endless suffering, affliction, upset and hardship arising from this seed, that
generates and perpetuates these experiences. Once the cankerous shell and fecund kernel
can be completely cut out, every difficulty and problem will be removed.
Please take (what I've said) up, and make sure you examine it until you realize your
situation and achieve the results. Whether woman or man, ordained or lay, the heart of
those individuals who practise can attain to this insight and realization. All can succeed
because it doesn't depend on gender, or age, or anything else like that.
Therefore, may I conclude this Dhamma talk with this.
1. A small collection of Dhamma teachings recollected by Ven.
Acharn Mun's disciples. It is now translated into English as A Heart Released.
2. puthujjana [Go back]
3. ariya [Go back]
4. sotaapanna, sakadaagaamii, anaagaamii [Go
5. pariyatti, pa.tipatti [Go back]
6. pa.tivedha [Go back]
7. Saasanaa [Go back]
8. Sabbanyuu [Go back]
9. Svaakkhaata Dhamma [Go back]
10. recluse, holy one. [Go back]
11. "Sama.naananyca dassana.m ... etam
ma.ngalamuttama.m." (From the Mangala Sutta.) [Go back]
12. Dhamma-cakka-pavattana Sutta [Go
13. "Dukkha.m Ariya Sacca.m ... Jaatipi dukkhaa
jaraapi dukkhaa mara.nampi dukkha.m, soka parideva dukkha domanassa upaayaasa..."
14. avijjaa paccayaa sa.nkhaaraa [Go
15. "Nandi-raaga sahagata tatra tatra bhinandini
seyyathida.m, kaamata.nhaa bhavata.nhaa vibhavata.nhaa." [Go back]
16. Samudaya Ariya Sacca.m [Go back]
17. ta.nhaa [Go back]
18. Magga Ariya Sacca.m [Go back]
19. kaama-ta.nhaa [Go back]
20. kaayagatasati [Go back]
21. Sacca Dhamma [Go back]
22. abyaapaada sa.nkappo [Go back]
23. avihi.msaa sa.nkappo [Go back]
24. nekkhamma sa.nkappo [Go back]
25. sanyaa [Go back]
26. sa.nkhaara [Go back]
27. vinyaa.na [Go back]
28. A Thai idiom meaning, 'to let nature take its own
course'. [Go back]
29. vimutti [Go back]
30. citta: See Glossary. [Go back]
5. Letting Go (Magha Puja Day)
Today is Magha Puja day. It's the day when the
Lord Buddha declared his intention to let go of the conditioned state, bidding goodbye to
the world and to the prison of the cycle of birth and death. He chose to relinquish and
discard his body after having carried it for eighty years, and throughout that period it
had always been an oppressive load to bear.
But then, such is the nature of this body. Other things, in contrast, have their times
of heaviness and lightness, occasionally allowing us to catch a breath. Carrying food and
water (for example) are heavy when we first shoulder them but become progressively lighter
as we steadily use them up. Yet we have been bearing the load of our body since birth and
it never seems to get any lighter. It's always heavy. In fact, as we advance in years and
decline in strength, it seems increasingly heavy. That is why the Lord Buddha asserted
"These five aggregates are an extremely heavy burden."
Apart from shouldering the heavy load of this form or body, there is also
painful feeling and the rest of the aggregates. They are not only heavy and oppressive but
also have razor sharp barbs that pierce through our body and heart.
The Lord Buddha put up with this until he was eighty years old. To put it simply, he
must have said:
"Ah! This body is beyond bearing. It's time to leave it."
Thus he declared that, in three months time he would relinquish his life and lay down
the burden. He made the decision on the full moon day of the third lunar month.
On that very same day, twelve hundred and fifty noble disciples assembled, spontaneously and without invitation, each coming through his
own initiative. The Lord Buddha therefore presented this teaching to the Arahant
disciples, delighting them with the bliss of the Buddha-dhamma. The gathering thus became
the Pure Assembly. Here is a brief outline of what
was said on that day:
"Sabbapaapassa akara.na.m, The not-doing of all evils,
kusalass'uupasa.mpadaa, The doing of what is good,
Sacitta pariyodapana.m, The purifying of one's own heart:
eta.m Buddhaanasaasana.m. This is the Teaching of the Buddhas.
Anuupavaado anuupaghaato Not insulting, not harming,
paa.timokkhe ca sa.mvaro Restraint according to the Patimokkha,
Mattanyutaa ca bhattasmi.m Moderation in taking food,
pantanyca sayanaasana.m Having a secluded place,
Adhicitte ca aayogo, Intent on the pure heart:
eta.m Buddhaanasaasana.m. This is the Teaching of the Buddhas."
The Buddha gave this teaching to the twelve hundred and
fifty as a form of diversion on that afternoon, which accords with today. For those arahants,
it was more of an enjoyment than an exhortation because they were already pure, no longer
needing instruction to cleanse the defilements from their hearts. That is why they were
called the Pure Assembly. This was a unique event in the Buddha's teaching life,
never again were 1250 Arahant disciples to gather-and be offered such teaching.
We celebrate the Buddhas and Arahants because of their prodigious and brilliant nature.
They were figures of wonder among the majority of people because the worldly people's
hearts remain corrupted by the staining defilements -- not one of them could compare with
the spotless Arahants.
"Sabbapaapassa akara.na.m": to refrain from unwholesome, down-casting
actions that give rise to all kinds of suffering. It's this base side of the heart that is
so critically important. Depraved actions and speech have natural limitations but the
depravity of the heart, which depresses and down-casts itself, is propelled by our own
continuous thinking and imagining. It's these agents that drive the heart into gloom and
dark depression that are exactly the things in the heart that are already murky and
defiled. The Lord Buddha named them 'defilements'. They are those factors that manoeuvre
and instigate memory and thought processes into action. While another sort of defilement
causes the heart to become gloomy and disconsolate.
Wrongdoing and base deeds don't just refer to robbery, looting and plundering. That's
evil on a gross level but we manage continually to generate similar depravities on the
intermediate and more subtle level. This is equivalent to constantly depressing our own
heart. This downcast heart will continue to be cast down wherever we may go because we are
also generating depression for the heart. Walking, standing, sitting, lying down -- the
heart is always concocting and contriving and thus becoming miserable in every posture.
One aspect of the Lord Buddha's teaching therefore is his emphasizing that we shouldn't
indulge in creating gloom and misery for ourselves.
What method can we find to avoid this depression?
"Kusalass' uupasampadaa": wisdom must be sufficiently developed to
remedy this depression by cleaning out the gloom-makers and the base evils, we will then
"Sacitta pariyodapana.m": a bright and cheerful heart. When our
cleverness, which is mindfulness and wisdom, has cleaned out all the filth and gloom from
the heart, it becomes bright and clear -- "sacitta pariyodapana.m".
The evil, whether great or small, will then start to wane as our heart becomes pure.
The Teaching of all the Buddhas is like this. They all say: "Do it this way.
There's no alternative."
Any alternative, easier way would have been known to the wisest of all, the Lord
Buddha. He might have woven us all a hammock to lounge in, while we steadily swatted at
and ridded ourselves of defilements. This might seem to accord with his fame as a
teacher full of love and compassion, to a world full of frail and grumbling beings. In
fact, the Lord Buddha had already used all his skill and ability in establishing the
shortest and most direct path.
Each of the Buddhas had to cultivate the perfections
before realizing Buddhahood. They used the Dhamma in their hearts to drive out the
defilements, and then taught this as the true and correct way. They tested and selected
with the maximum power of their minds before discovering and teaching the Dhamma, which is
most suitable for all living beings.
Suitable here does not mean that it fits in with people's own fancies, but
rather that it points to a practice appropriate to overcoming their defilements. This is
Dhamma. Nothing else can surpass the Middle Way of practice as passed on from the
Lord Buddha. The defilements fear no other means, methods or dhammas. Nothing else
can eject them from the heart, or even scratch their skins.
"Anuupavaado": Don't slander other people.
"Anuupaghaato": Don't harm or kill human beings or animals.
"Paa.timokkhe ca sa.mvaro": Keep your behaviour within the bounds of
Dhamma, for this is the means of uprooting the defilements.
"Mattanyutaa ca bhattasmi.m": Know the right measure in using food,
and live simply and frugally. Don't indulge and exceed what is reasonable for one who
practises. Know the right amount in whatever you're involved with.
"Pantanyca sayanaasana.m": Look for seclusion, and use this solitude
to deal with the defilements.
"Adhicitte ca aayogo": Develop the heart to excel in Dhamma, employing
mindfulness and wisdom, step by step.
("Eta.m Buddhaanasaasana.m":) This is the essence of the Teaching of
all the Buddhas.
This was the Dhamma with which the Lord Buddha delighted all the noble disciples. To
those who were not yet Arahant, he also taught "sabbapaapassa akarana.m".
It is an essential practice, being the only way we can hope to use gradually to drive the
defilements from our heart. Yet, do we truly take it to heart? Or is it rather that
hammock hanging over there, that takes our fancy?
The essence of the pure Dhamma, imparted by each Buddha, is directly drawn from each of
their hearts. But do we receive it into ours? The Lord Buddha bequeathed it with his great
compassion. But do we receive it with full devotion and trust? With total mind and heart?
If we merely feign acceptance of the Dhamma and later come to discard it, then it will all
have been worthless. It would, in fact, have gone against the Lord Buddha's original
The Lord Buddha decided to relinquish the body on the full moon of the sixth lunar
month, and made the announcement to that effect on the third month's full moon -- which is
today. From that moment on, the constraints and irritations of the elements and aggregates
would vanish. This is the complete passing away without remainder, with no more concerns or obligations to any worldly condition. This is
the Dhamma transcending the world. The ultimate Dhamma.
'World' is the whole gamut of suppositions and assumptions existing in this
world -- the three worlds are the worlds of supposition and change, the worlds governed by impermanence, suffering and not-self.
Whatever one's birth or state, these three marks spin that world with confusion, and no
one can bar their course. But once one has got beyond them, all concerns come to an end:
"Nicchato parinibbuto": craving totally ends, mundane suppositions are
gone. It is out of this Dhamma that all the truths taught by the Lord Buddha resound. If
we take this Dhamma deeply to heart in our practice, then it will 'ring and roar'
in our heart. At first, it will resonate in a cool, calm and peaceful condition of heart
-- which are the various levels of samadhi. Then, it will reverberate with wisdom in our
thinking and analysis, so that we can steadily free ourselves. Finally, it will resound in
the pure state of complete freedom. There!
"Nicchato parinibutto": craving is totally extinguished. The source of
those cravings was defilement of every sort, because it is never sated or satisfied.
"Natthi ta.nhaa samaa nadii": the waters of river and ocean can't
equal the defilement-inspired craving. They perpetually engulf the hearts of sentient
beings and never run out.
How can we dry up these waters? We must bail them out using the energy of the one who
practises until they eventually ebb and diminish. Draining and drawing out every day,
examining every day, understanding and thereby relinquishing every day. The waters will
then start to seem not quite so great. They are really only as large as our aggregates,
But for the heart that is attached to the aggregates, this is a weighty matter. The
heart doesn't bother with any piece of land, instead it comes and seizes hold right here.
This is the big issue, the hot and heavy concern. This is where the defilements scorch the
heart as no other fire can, endlessly turning up the heat.
We have all heard about floods. When our lungs are flooded and congested, the
doctor can drain them. But when the defilements, complete with craving, engulf the heart,
what are we going to use to draw them off? We can only bring in faith, energy,
mindfulness and wisdom. Thus, we must probe, examine and investigate to see things
clearly, as they really are. What is being clung to? About what are false assumptions
being made? And why is it that the voice of Dhamma, the aid in drawing-out, is never
The defilements usually try to play smart with the Buddha. They are his adversary and
must always assert their cleverness against the Dhamma and contend with it. Grasping is
the defilement's line while correcting and uprooting is the way of Dhamma. Extracting
defilements with wisdom is Dhamma, and transcending them and arriving at serene happiness
is the Nibbana Dhamma, or the Pure Dhamma.
There is always this rivalry.
Keep on trying! Don't lose out to these things, for you now have entered the boxing
ring and must determine to be the champion. Fight without backing down. You'll have to be
dead before you'll allow yourself to be carried out of the ring. If you've been floored
but still live and can return to the fight, then battle on. If you can't manage to fight
on anymore, then you can always denounce and curse them right there in the ring. What harm
can that do? We are fighters and if we can no longer fight the defilements, then curse
every mother and father of them. This is our single remaining weapon. We are down and
cannot punch back, yet we still have a mouth. We can still talk, scold and curse even
though we are knocked down.
Of course, this is only an analogy. To be a warrior doesn't mean that we go round
cursing or abusing anyone, but rather that we combat the defilements. We must fight to the
extent befitting a disciple of the Tathagata,
who was himself of the warrior class.
Have you ever noticed how our teachers and venerable acharns practised? These
meditation masters, whom we respect so deeply, were all warriors in this way. If that's
how they themselves triumphed, why should they teach us to go in a different direction?
Alright then. Keep switching and varying your probe, using wisdom to stay on top of the
events within. This wisdom is of such sharp discernment that it will be able to find a way
to draw us out of the deep mire of elements and aggregates in which we've been stuck and
buried for countless eons. Ultimately, we end up with the heart, and even here we have to
pull everything out. The 'I' must be extracted from form, from the body and
from the elements of earth, water, air, and fire. We must pull the heart out of the
painful feeling that we have taken on as ourself. The way to withdraw from form is
simply to let go of the very form that we have grasped as self. We pull away from
grasping each of the aggregates that we have taken as 'me' and 'mine'. Use
wisdom to try and root-out, right here, keeping pace with whatever's going on.
The heart is subtle and extraordinary. The body, in contrast, is nothing special --
however much we uphold and cling to it in our delusion. It can only be our utter stupidity
that leads us so readily to shoulder this gross thing, without ever wanting to put it
down. If we were really smart and considered what's behind it all, we would let it go. Why
carry it? Probe and investigate these questions using mindfulness and wisdom that are
There's no need to go and be so afraid of dying. Fear itself is just another
defilement. Why build up defilements by being frightened? We must rather build up our
courage because this is a quality that counters the defilements. Bring it out to fight the
defilements and to find out what actually dies. In fact, nothing dies. And the defilements
are always lying to us about it. The moment we are unguarded, they instantly insinuate
themselves and whisper: "When will I die ... today? ... tomorrow? ... here? ... or
over there? ... I'm going to die very soon." We upset ourselves with such
thinking, while the elements just exist, indifferently. In this way we complicate matters
and confuse ourselves by thinking that we are responsible. What sort of responsibility is
this? It's more a matter of self-confusion than self-responsibility.
If we are to be truly self-responsible and self-reliant, then our heart will need full
mindfulness and wisdom to use for investigation and rooting out. It must be able to probe
and extract from the heart all the anxieties and confusions about living, about death and
sickness -- and whatever else is found there. There can be no easing off or allowing the
defilements in to fool us. One can then say that those who practise in this way are truly
being responsible for themselves. By investigating everything, both close in and all
around, you will come to realize the true situation and be able to free the heart. Then
there's contentment and relief. Contentment is found right here. Success and correctly
assumed responsibility are also right here.
We hear news reports that so and so is an arahant -- as in the case of those
1250 Arahants -- or that that person is a Stream-enterer, Once-returner or Non-returner.
But what about ourselves? Our news is only about weakness, discouragement, depression,
stupidity, dejection and confusion. This is our whole story. Doesn't it run contrary to
the reports about those others?
Our personal news is exactly the opposite of those who possess the Ariyan Treasure,
the Dhamma Wealth in their hearts. If our news only measures up to this, then it
can only be concerned with the thousand-and-one kinds of suffering. It's more like
'sinking in the mud'. The unwanted news makes up our account, and because we create this
story we must also bear the result.
Who is Dhamma intended for? Who is it taught for? Who makes up the Buddhist Community
-- if we can't be counted as members. Surely the Dhamma was taught and intended for us.
Then what are we taught to overcome? Do we have the means for this purpose? Yes, they are
right here -- it's as if the Lord Buddha is right here before our very eyes, pointing them
out to us. This isn't something about long ago or far away. It's fresh and vibrant right
here. The Dhamma of the Lord Buddha exists here with us now, so why go elsewhere with all
your worthless speculations?
"The Buddha realized Nibbana in a distant time and place. He taught the Dhamma
long ago and it has become stale and insipid. Its flavour can't last up until today."
There! Listen to that! The defilements lie to us -- can't we hear them? Beware of Maara whose fabrications will destroy us with such ideas,
mashing us to pulp. The Truth has no time or era and is there with everyone who is
searching for it. How can Dhamma ever vanish with time? How can we kill the truth with
these ideas, needlessly bringing utter ruin to ourselves?
Who in this world can know better than the Lord Buddha? The Buddha, Dhamma and Sangha
always stand challenging the defilements in the arena of truth. This is something timeless. Therefore virtue, concentration and wisdom are never
outmoded or behind the times. They're independent of period or place -- and yet are within
everyone. They can be produced at anytime, and whenever developed they grow and thrive.
This is the way leading to the Path, Fruit and Nibbaana; which is timeless
and independent of place. While the defilements for their part also manage a continued
presence within the hearts of sentient beings.
We all now, as in the Buddha's time, have defilements. The overcoming of these
defilements must still be done with the same old virtue, concentration, wisdom, faith
and effort. How can this be kept far away and long ago from us? It cannot. We will all
be able to go beyond suffering by rectifying the situation at the right spot and in the
right way. Expose whatever is cloaking the heart by focusing with wisdom and mindfulness
on whatever is dark and obscure, taking that spot as the target for investigation. Where
exactly is this sadness and gloom? It's a condition of the heart that we can perceive,
just as we know when darkness or light contacts our eyes. We notice that darkness is dark,
but the one who knows is not also in the dark. Light is known; darkness is known; any
amount of darkness can be known within our heart. And gloom and depression are also known
together with brightness and cheerfulness.
The one who knows, knows in this way. We must make wisdom penetrate further, taking the
heart or these things as its target. When sadness and gloom appear within the heart, don't
be alarmed, or glad or regretful. Look on them as mental conditions that must be
investigated, as things that arise and cease. They're not of the heart but simply depend
on it to appear and then hook into it. Persevere with the examination but don't get
excited or unsettled with the objects themselves. Whatever arises and passes through --
that we must know. Then we can be counted as being one who takes up the study and
practice. We have to study until we know through wisdom and can understand those
things that appear within ourselves. This true knowingness has no ups and downs. It is
never like that. A condition arises and the one who practises recognizes it as such.
When all these conditions end, so does any concern about them. All that is left is the
consummate state of purity. Our investigations depended on the continual encountering with
such conditions in the heart. If they were around they would need to declare their
existence, so that it's always possible to know the true state of affairs. Therefore, if
we want the truth, we must look for and investigate the feelings that arise, and similarly
with any sadness or cheerfulness, any happiness or suffering that appear. Such is the way
of one who knows with all-round wisdom, being aware of any condition that resides with the
heart. There is only this one place where we can finish off our studies.
They talk of graduating with a Bachelor degree or a Masters' or Doctorate; or of
passing the various exams of Paali language study, following the popular convention
of the time. Throughout the ages people with defilements have always had to rely on
customs and observances and these are numerous beyond description. The ways of Dhamma
though always remain current because their nature is constant and immutable.
You can have as many grades and degrees as you like -- level fifteen or level thirty ... But I wonder if defilements bother with such things.
They just have a great time, singing away there on top of people's hearts. Since when were
they meeker and more humble than people? They wield greater power than people -- stupid
people, that is. Intelligent people are able to crush and destroy them and this is the way
to gain our knowledge and qualification.
Our Bachelor's degree of virtue, samadhi and wisdom is all around us -- better
to take this B.A.. Then on to the Masters' and the premier 'Ek' grade
so that we have 'one heart, One Dhamma'. But this isn't the preeminence
of someone with only one eye, who is already nearly blind. Don't be foremost
in that way.
The true preeminence of the Lord Buddha is 'one heart One Dhamma'.
Study up to this Ph.D. by having all-round knowledge to the highest degree,
replacing our ignorance with knowledge about ourselves. Inspect, using wisdom to probe and
clear-up, until reaching the Highest Dhamma level, or the genuine Dhamma,
which are the same. 'The heart and Dhamma are one and the same!'
"Buddha.m, Dhamma.m, Sangha.m sara.na.m gacchaami" -- finding refuge
in Buddha, Dhamma and Sangha falls completely within this One Dhamma.
"Dhammo padiipo" -- the radiance of Dhamma always shining brightly.
This is the genuine Dhamma. It is timeless and unconditioned ... the true Dhamma.
Alright then -- build the Buddha, Dhamma and Sangha right here within the heart:
"Buddha.m, Dhamma.m, Sangha.m sara.na.m gacchaami. We go for refuge to the
Buddha, Dhamma and Sangha."
More precisely, we arrive at the Buddha, Dhamma, Sangha in the purity inside the heart,
for this is the coming together of all three refuges. See them clearly within the
heart and make yourself a refuge within. This is the complete "attaahi attano
naatho": 'We are our own refuge, not needing to depend on anything else.'
As is the Buddha so is Dhamma and Sangha. Buddha Dhamma Sangha are the same. When one
has reached this stage there's no need to go out seeking to pay respects to the Lord
Buddha, for we can now offer this purity of heart -- the whole Dhamma of this purity -- as
our puja-offering to him. Nothing else intermeshes and fits together as well. As is
the Buddha of the Lord Buddha so is the Buddha of us. As is that Dhamma, so this Dhamma
here. Without doubt, they are all one and the same.
Did the Lord Buddha finally pass away so long
ago? We no longer ask, because this concerns the conditioned state of elements, the body
and aggregates. The Lord merely let go of his aggregates, at a certain time, in a certain
year and place. The Noble Disciples were just the same. Were they all completely
annihilated after they passed away? Is it really like that? This is the view of empty,
worthless men and women; the truth is otherwise. The real Dhamma is that of supreme
happiness, which endorses and confirms the fruit of
What is Sangho? It is the one who upholds the state of purity. This is the true sangho
and is found within ourselves: "Attaahi attano naatho" -- 'oneself is
one's own protector'. The vital point is to make this refuge sufficiently secure, for it's
imperative that the heart frees itself from all dangers and attains to deliverance.
Whatever is worth attaining is worth striving for. Go for it right here.
Don't upset yourself over anything at all. Nothing really matters in this world. It's
just that our heart goes and gets involved. We actually go looking for affairs to indulge
our-self in, and this needs cutting away with mindfulness and wisdom.
Wherever we are, we are always alone. We are born alone. When illness comes, it isn't
the assembled relatives that are in pain. When we die, we die alone -- nobody else can die
in our place or deputize for our distress. Therefore, we must help ourselves -- Attaahi
attano naatho -- using our own mindfulness and wisdom. This is the right and most
The Lord Buddha decided to let go of his life on this same full moon day. For us today,
we should resolve to abandon craving and defilements. These are the essential things that
one must be rid of.
As far as dying is concerned, the Lord Buddha said it wasn't important which day we die
on. Whenever the breath runs out, that is the day we die. The only criterion is our last
breath. If there's still breath, then we haven't yet died. So we keep on breathing ...
which in itself is no great problem. It's really just about a lot of wind.
The important point is the founding of a base and the putting ourselves on alert -- all
for the sake of our heart. "Attaahi attano naatho": 'oneself is one's own
protector'. When this is accomplished then there is contentment in living or dying,
wherever and whenever it might take place. No more problems remain, for they were only
concerned with mundane conditions.
That's it for this talk on Dhamma. I think it's suitable to stop here.
1. Maagha Puuja is the national holiday in Thailand
dedicated to the Sangha Jewel. (Visaakha Puuja in May and AAsaalha Puuja in
July are for the Buddha and Dhamma.) [Go back]
2. "bhaaraa have panyca khandhaa" [Go back]
3. ariya saavakaa [Go back]
4. Visuddhi Uposatha [Go back]
5. Dhammapada, vv: 183 and 185 [Go
6. paaramii [Go back]
7. anupaadisesa-nibbaana. [Go back]
8. sammuti [Go back]
9. visuddhi [Go back]
10. Visuddhi Dhamma [Go back]
11. See Glossary. [Go back]
12. Maara usually personified as the Evil One, or
tempter. And here referring to misleading, evil thoughts. [Go back]
13. akaaliko [Go back]
14. Pali language is examined in just nine grades. [Go back]
15. A play on the word ek or eka, which in Thai
can mean: 'highest' or 'first' (as in Ph.D.); 'one' or 'singular' (as in 'one eye' and
'One Dhamma') so eka-grade, eka-eye, and Eka Dhamma. [Go back]
16. parinibbaana [Go back]
17. parama.m sukha.m [Go back]
6. The Final Night -- Fare Thee Well
No one can surpass the Lord Buddha in wishing for people to be virtuous and good. His
Teaching was offered so that people in the world might find goodness and happiness. He
didn't want the world to be troubled and hurt through misdeeds arising from ignorance of
the right way of conduct. The building up of the perfections to become a Buddha, full of compassion for all sentient beings, was an
exacting task -- very different from all other forms of achievement. And his mastery went along with his compassion, hand in hand.
Anyone listening to the Lord Buddha's teachings -- from his own lips or from the
scriptures -- and trusting those principles of truth would then try to correct and improve
themselves, so as to be a virtuous person. One individual takes it up, and a second, and
then each family member, however many there might, be all change themselves for the
better. One virtuous person -- but when such people live together it becomes one
virtuous family-circle, and then one virtuous village, and town and country. There's no
need to ask about the whole country's peace and stability for it must definitely follow
from the goodness of all its individual citizens.
On the other hand, hardship and discontent only arise because of wrong doings and
baseness. The number of corrupted individuals corresponds to the extent that the body of
society is stuck with 'splinters and thorns'. The more there are, the more hellish
the world becomes. It is then dark both in the night and daytime, and is in a constant
state of disturbance. There is no need to go and search after hell for it is being forged
right there in the hearts of people. From there it spreads and extends everywhere, turning
all to fire. This only happens because of those wrongdoings, not because of what is
skilful and right.
When things are in harmony with the Buddha Dhamma such a situation can't arise. There
would then be no need for judges, courts of appeal or a supreme court. There would be no
cases to settle because everyone is intent on living virtuously, all trying to follow a
just and sensible way together. In discussions there would be mutual understanding -- it
wouldn't matter if it were between young and old, man and woman, ordained and householder.
This springs from a deep understanding of the nature and reasons for goodness and baseness
that is within one's heart. There only would be the wish and intention to see in the way
of reason, truth, and virtue. Everyone would listen sympathetically to one another, and
always conduct themselves fairly and justly with no need for secrecy.
The world, however, doesn't seem to follow the heart's wish. Wherever one goes, there
are only complaints about suffering and misfortune. The whole earth seems to be in a state
of confusion and unrest, even though everyone studies and searches for knowledge. This
knowledge, however, doesn't appear to be of much use -- it might even end up burning one
instead -- because it isn't knowledge imbued with Dhamma. It doesn't have Dhamma to add a
protective coat or to act as a support, a brake, an accelerator, or steering-wheel. It
therefore trundles forward in any old direction, without any limit or bounds.
When examined in this light, the value and importance of the Lord Buddha's Dhamma
stands out clearly. The individual effort to change oneself for the better, even though
one can't do the same for anyone else, will provide peace and contentment wherever one is.
Such happiness will result from your right actions and way of living, and this will follow
for anyone who practises in the same way.
This right way and contentment have a series of levels -- everyone being
able to step up to the general level with the right intention and effort. Don't allow
yourself to miss out on this, for the world can be worth living in and can bring
happiness, peace, and joy. Beyond this mundane joy lies the prospect of progress and
happiness within the heart itself. However, it does need commitment and energy to achieve
this subtle and more refined type of happiness.
Those who are especially interested in the way of meditation
really stand in the front line -- if this is considered in images of going to war and
battle. Those who decide on this approach can't afford to be weak and faint-hearted.
Whatever they attempt will require vigilance, and such exertion will then steadily develop
in them a consistent and stable mindfulness. Any lack of this and they won't be considered
tough enough to succeed in the war.
This toughness depends on an alert effort, together with mindfulness and wisdom
checking on the behaviour to see whether it is going in the right or wrong way. As this
becomes increasingly subtle and involved, it is more and more necessary to depend on the
protection of mindfulness and wisdom. The stream of the heart and its various
imaginings and concoctions will not then go and amass poisonous ideas and emotional
objects with which to burn and torment itself. Once the heart has received proper care and
nurturing it will gradually come to peace, and be radiant and happy without any fading
into downhearted dullness, as it did before.
All of you have been training here for quite a long time, so please draw into your
heart the Dhamma of the Lord Buddha. Don't think that you'll be leaving your teacher and monastery behind. Your departure is only an activity or
physical movement. The important thing to remember are the Lord Buddha's words:
"Anyone who practises Dhamma in accordance with the way of Dhamma, is truly one
who offers reverence to the Tathagata."
That practice is the way of mindfulness, wisdom, faith and diligent effort. It
has to be there in every posture and at all times. This right conduct within the heart,
together with continuous watchfulness is what is meant by 'practising Dhamma following
the Way and giving constant reverence to the Tathagata', the Lord Buddha.
The Lord Buddha continued:
"Whoever sees Dhamma, sees the Tathagata."
How does one see, know and practise so as to see this Dhamma? It's by practising as we
are doing now, and especially refers to meditation. This is the way of practising Dhamma.
Seeing Dhamma is discerning those obstructions present within oneself that should be
counted 'the enemy'. These are the first two Noble Truths, that of Suffering and
We investigate these things to penetrate to their true nature, which exists in every
human being and animal -- the only exception being the arahant who has gone beyond.
The rest of us must possess this Cause to some degree, and it's this that he called
the Noble Truth. By examining and seeing Dhamma in the true state of affairs, it's
then possible to turn to letting go and uprooting. This results in coolness and peace
within. This letting go and uprooting is also termed 'seeing Dhamma', for it is a gradual
seeing, level by level, step by step, until one finally perceives the whole Tathagata.
We can speak about these levels of attainment in this way: Those who have practised up
to Stream-entry can be said to have seen the Lord
Buddha at one level, having penetrated into the stream of Dhamma. It is the beginning of
seeing, as if you are standing in a field and can glimpse the Lord in the distance. The Once-returner stage seems to bring the Lord a little closer and the Non-returner sees him closer still. Until finally, with the Arahant stage, you see the Lord Buddha in full. The Dhamma that
facilitates our reaching each of these stages resides with everyone of us.
Holding to the practice is like following behind and sighting the Tathagata. One
sees him by way of cause, which is our practice; and by way of result, which
is the steadily attained fruit of that practice. The Lord Buddha went this way before,
seeing and steadily realizing and passing beyond.
Therefore, the heart of the one who practises is never apart from the Lord Buddha,
Dhamma, or the Sangha. By virtue of that practice, reverence is given to the Tathagata,
the Dhamma, and the Sangha. This is true reverence and is the way -- through diligent
effort -- of having continuous audience with the Lord Buddha.
Departing and going away is only activity. There is a departing right here when,
for example, after sitting here you leave to sit over there; from there you return to sit
here. There is a continual departing. You shouldn't be concerned with leaving this place
for that, this town for that, this house for elsewhere. Leaving from here for far or near
-- there is continual departing in this world of impermanence where things are constantly
By using the three marks we can reflect upon
these things so that it becomes a Dhamma lesson. Those who truly know and see will always
depend on this principle as the way to move forward. While we are here we practise Dhamma
and when we are there we practise Dhamma -- because it is aimed at letting go, at
eradicating defilements and ending all the suffering within the heart. We practise
wherever we are so as to uproot and release, and for this purpose our present location
The Lord Buddha therefore taught the Noble Disciples:
"Go bhikkhus, and seek secluded places. Be steadfast and resolute there. This
is the way to have constant audience with the Tathagata. There is no need for all of you
to come here to gather around the Tathagata. That is not the way. But rather, whoever has
mindfulness and is diligent in all postures immediately gives reverence and has audience
with the Tathagata. Nonchalantly sitting around here is not the way to meet, nor to see or
have audience with the Tathagata. The Tathagata does not regard the coming here and the
going away as having an audience with or taking leave of the Tathagata. The Tathagata
considers that diligence in the practice to eradicate defilements from the heart, whether
little or much, as steadily gaining audience with the Tathagata."
This is the progressive seeing of the Tathagata. It is the major principle in
the Teaching that allows a clear sight of the Tathagata, rather than peering with dim and
blurry eyes, lacking in mindfulness. Just completely rid yourselves of the poisons in the
heart, and then compare the resulting state that you have realized -- is there any
difference between that nature and the Tathagata? Plainly, without question, such a
purified nature is identical with it. Listen! The essence of the Lord Buddha's teaching is
just like this.
Training your heart and developing yourself into a good person is the way to accumulate
happiness. With increasing growth within the heart the result will, of course, be
happiness. Not being able to find happiness or it being incomplete, arises because of
obstructions in the heart, which are the defilements. Nothing else is able to obstruct and
pierce the hearts of all sentient beings, preventing them from finding happiness and
fulfilment. Suffering and hardship, whether internal or external, is solely caused by
defilements. For example, when the body is feverish or ill, the defilements will also get
in the act by moaning about the pain here or the ache there. This disturbs and worries,
which adds yet another load of suffering for the heart, to go with the bodily illness.
Common bodily upset or illness was experienced by both the Lord Buddha and the Noble
Disciples. It's the nature of the aggregates to be ruled by the this-worldly law of the three marks. Whoever has aggregates and
elements cannot go beyond this worldly norm, with the inevitable consequences of change
and impermanence. However, their hearts did not waver because there was already total
understanding of the state of things.
But it's not like that for us. When we have bodily pain, whether much or little, it
also shows in the heart that accumulates additional suffering. The amount can't be
estimated but sometimes the suffering within the heart becomes greater than that of the
This is what is meant by 'an encompassing infiltration by the defilements', when we are
absent-minded and careless. When there is no mindfulness and wisdom to know what the
defilements are up to, they can penetrate in every possible way, regardless of time, place
or posture. All that's necessary is for the heart to move and show itself without
mindfulness, and wisdom becomes more like perceiving-memory. It's as if the heart becomes the defilement's unknowing helper. In such
a situation Dhamma can't possible arise and it can only go the way of the defilements and
their steady increase. It's therefore necessary to throw in the full force of your
mindfulness and wisdom, faith and energy, to keep up with the events happening within the
Research into these elements and aggregates will make you an outstanding person but
graduation from any other kind of study will never be enough. There will still be the
thirst for more, much like anything in this world. However, when your studies into the
elements, aggregates and heart are completed, that thirst will also be ended. You will
find complete fulfilment.
At present you are deficient in the theory of Aggregate-ology and the
application and practise of it. This is really about mindfulness and wisdom, and the
penetrative insight into the true nature of the elements and aggregates. It is analysis by
separating the true from the false. But when the study is not yet concluded or understood,
endless confusion and turmoil will remain with the elements, aggregates and heart.
There is no confusion and agitation worse than that found in the elements, the
aggregates and heart. This is where all sorts of complications are constantly emerging
because we have yet to clear them up. This indictment can only be dismissed through the
studying of the case right there, with mindfulness and wisdom disentangling the truth and
giving judgment after careful deliberation.
Alright! Let's wind up these studies. What is there in these elements and aggregates --
as I've always said, there's:
Form aggregate, which is everything in this body of ours.
Feeling aggregate, which comprises painful, pleasant and neutral feelings, that
arise within the body and heart.
Perception aggregate is memory and assumed knowledge of various things.
Thought processing is the creative, concocting facility of the heart that thinks
about virtue or wickedness, past or future, without any limitation.
Consciousness aggregate, which acknowledges forms, sounds, smells, tastes, or
tactile objects as they come into contact with the senses. And at that moment reports them
to the heart to acknowledge. Once that contact ends the consciousness lapses as the object
passes. This is called consciousness of the five aggregates.
The consciousness of the five aggregates is different from the re-linking
consciousness. This refers to mind and particularly to the heart. It is the heart that is
about to enter into re-linking consciousness, taking birth in the various forms of
existence. The consciousness of the five aggregates arises and ceases with the things that
come into contact with it. That is, the acknowledgement ceases along with the passing away
of those things. The re-linking consciousness however, refers to the heart that
possesses the faculty of knowing, alone and by itself. Even if nothing makes contact with
it, it doesn't end.
Study these five aggregates -- and do it exhaustively. Keep on going over it, revising
and researching until you can understand. This is the field of work for anyone wanting to
be rid of defilements and craving, by the demolishing of the cycle of birth and death. The heart spins through birth in various forms of
existence, endlessly roving and reserving itself a place in cemeteries all over the place.
The reservation is made even before death. This is all due to delusion -- ignorance about
the true nature of the aggregates. We grasp at more of them even though we already have a
heap of them. There's never enough, so we fall and catch hold of them without limit --
unless, of course, wisdom can be called in to investigate.
Analyze and investigate so that you come to true knowledge and can therefore cut free
the attachment. Take up the study of the elements and aggregates -- or take this body, for
therein lies the 'substance' of the Noble Truth and the Four Foundations of
Mindfulness. These are synonyms for the same thing and can (practically) replace each
other in our investigations.
We will find that they are all essentially concerned with the Noble Truths and
the Four Foundations of Mindfulness. Normally, without illness or disease, the body
exists simply as the body, and form is still just form. However, when the
body changes and becomes abnormal and disordered, it then follows its (new) natural
course. The painful feeling that arises due to this irregularity does not remain for long
and you should just let the heart know it for what it is. This is the way to study Aggregate-ology.
Don't be alarmed or frightened, or depressed with them; for this is their normal,
inevitable course in the world. They have to follow a
progressive transformation with both subtle, unnoticed changes and marked changes. They
change in accordance with their nature -- at every period, every second. But perhaps even
a 'second' is too long a time, rather make it every instant, all the time. They just
change, continually change. There is no pause, no taking time off for rest and sleep like
animals and people do.
As for suffering, that also manifests itself constantly, without stopping for sleep or
rest. People may take time off for leisure and recuperation but that doesn't apply to the
Noble Truths and 'the three marks'. They never stop, never ease off with anybody. They
proceed along their course both day and night; with standing, walking, sitting, or lying
down. The condition of these things is to turn through their changes. This body, too,
revolves, as it changes its position and state. We sit for a little while and then an ache
appears. Have things changed? Well, if they haven't what's this pain doing here?
This ache is called painful feeling. It is one sort of condition that arises in
our awareness, one aspect of the Noble Truths. Examine it and see it as it really is, for
in the last resort there's no alternative. To think that you can depend on some other
person is a misreading of the situation. Something that will drain your resolve, leaving
you weak and disheartened in the task of saving yourself. Such wrong understanding or
misapprehension comes from the defilement's subversive insinuations, constantly deceiving
you. This happens both in normal times and in times of sickness and emergency, cutting the
ground from under your feet by means of their trickery.
When the final time is really drawing near, it is like a boxer in the ring. Before
climbing into the ring the trainer can teach and instruct, but once in the ring there is
no way to teach anything more. Right or wrong, good or bad, alive or dead -- you now have
to rely and help yourself to the utmost. It's now too late to learn any new boxing
The time of going into battle is that of the final moment when the aggregates and the
heart are going their separate ways. It is the time of breaking up. It is like when crows
and vultures come down and sit together on the branches of a tree. When they alighted, the
branches hardly shook at all but when they fly away they jolt the branches until the whole
tree vibrates. Any dry, dead branches will break and fall in the process.
At the time when the body is departing, how hard will it shake us? How are we going to
stand up to this shaking -- with mindfulness and wisdom, that's how. Without them we
definitely won't be able to bear it and will lose our balance and control. We must
therefore fight to the fullest capacity of our mindfulness and wisdom. Don't even think
about the possibility of collapsing in the fight. Our vigorous questioning of the truth
about the nature of the body is aimed towards gaining release, not towards destruction.
This is the chief way to help oneself in a critical situation, by using all one's
strength, and is the right course recommended by the wise.
When the time of emergency arrives it will be all pain -- clearly showing itself
throughout every part of the body as if each piece is burning. Inside, the body will be
like a blazing, red-hot furnace. So, what are we going to do now? Mindfulness and wisdom
must be sighted on that heat, that suffering and pain. Clearly discerning we can then turn
and observe our heart. Is the heart also red-hot? Or is it only the body and aggregates
that are on fire? If you are already well-practised in using mindfulness and wisdom,
you'll find that the heart is cool and unaffected even in the midst of such a
conflagration. It is the body that is burning with the flames of suffering. This is how we
who practise must see it.
This is the way of self-help, without leaning on any one else, for you are already up
in there in the fighting ring. Once you are determined to fight, then fight using reason
and your full strength. "Come what may! Live or die! Who cares who might have to
carry me out of the ring." It's a fight to the end -- but fight cleverly, don't
just close your eyes and allow yourself to be like a dummy accepting all the punishment
without blocking or returning punches. That's useless! Fight with energy putting your life
on the line. If you have to die, then so be it. But there'll be no retreat. Use your
mindfulness and wisdom that is tuned to be the most advanced weapon going.
Battling with feeling means penetrating to its true nature. Don't attempt to
force it to disappear for that is trying to go against feeling's natural course. The only
way is to examine it as it really is and then let it disappear of itself. If it still
lingers then realize that that's how things are, and don't go in and grasp hold of it.
Form is form -- don't bring in
anything to contradict this or make it something else. Form is form; body is body, and
it's just body, just form. Feeling is feeling
-- whether it's painful, pleasant or neutral, it's really only feeling.
What is this that knows body, knows feeling? It's the heart, of course. The heart is
not of that nature and must be separated and clearly seen with wisdom. This is truly
seeing the Noble Truth and there will now be no wavering even if the body can't endure.
Right then. Let's turn and face the battle, let's see what will go first and what will
outlast. With our confidence riding with mindfulness and wisdom we'll know the truth that
the heart is not the one that dies, but is that which is there to acknowledge whatever is
Alright then, whatever is impermanent -- may it go its way. The body can't endure? Then
let it break up. Feelings don't last, well, let them dissolve. If it's impermanent, then
let is all disperse. However, whatever endures will last and prevail. What is it that
prevails? It is that which knows, which is the heart. There! It's the one who knows
standing out distinctly all the time.
The results will definitely be like this once you have successfully trained yourself in
the way of mindfulness and wisdom. But if your mindfulness and wisdom are deficient then
the heart will remain feeble and easily discouraged. All kinds of suffering will then
converge into the heart because it is the heart itself that accumulates suffering through
its own stupidity. Weakness, therefore, is certainly not the path that leads away from
harm and danger. It has to be accomplished through diligence and hard work, with a warrior
spirit armed with mindfulness and wisdom. Nothing else can bring victory and preeminence,
goodness and virtue, excellence and distinction; nothing else brings bravery and
fearlessness to arise within the heart.
Please consider it in this way: Suppose that we return home without a teacher or
instructor. Well, what teaching have we already received and what are we really missing?
The teacher is still present in his teaching, and it's there that we'll find the Tathagata
and the Dhamma. We are with the Dhamma, with the Lord Buddha, and with the Sangha at all
times because of the Teaching that we train ourselves with. We do not lack a
teacher or an instructor. We live with a refuge in having mindfulness, wisdom, faith, and
energy out fighting to destroy those things that are our enemy. How can we say we are
without a teacher when we exist with our teacher! So we must strive to gain knowledge
together with this teacher.
This is the way to practise, without loneliness or wavering but endowed with firmness
and steadfastness in the truth of Dhamma. The teacher's instructions are constantly
embraced as the internal guide within the heart. Wherever we may be, we can say that we
are with a teacher, with an instructor, with the Lord Buddha, the Dhamma and the Sangha --
because the real Buddha, Dhamma, and Sangha are within the heart. It is only the heart
that can be with Buddha, Dhamma, and Sangha, or the whole essence of Dhamma.
The body doesn't know anything. How on earth can it ever know anything about the
Lord Buddha, the Dhamma, and the Sangha? Feeling also doesn't know; while perception
just remembers and then it's gone; and thought processing imagines and then
vanishes. How can there be any basis in them sufficient to accommodate the Lord Buddha?
The one who can truly receive, is that which really understands the Lord Buddha. The real
Buddho is just this heart.
So, investigate the heart to your utmost. Don't be weak or discouraged. In any case,
all of us must eventually enter into this battle. It's unavoidable. All we can do is to
help ourselves, and it's very certain that we will need to help ourselves. When the time
of necessity is upon us, nobody else can help. Whether father or mother, son or daughter,
husband or wife, they can only stand by and watch with affection, sympathy, and yearning.
They all long to help but when the time comes, they are powerless.
The only things that can help us transcend suffering and torment, and to be free from
all bondage, are mindfulness, wisdom and our own effort. There is nothing else. We must
therefore be strict with ourselves, be firm at heart, even if the body is nearing its end.
From this moment on, this is something to keep close to your heart. Then you won't lose
out later on.
However the aggregates might display themselves, the one certain thing is that they
aren't above death. Whether they appear often or not, they will come to die. So the one
who knows knows till death, at which time the body dissolves and that which knows is
rid of all problems and obligations. Let's get down to the crux of the matter. Right to
the essence of truth, of cause and effect. Then we will arrive at the real and genuine
Dhamma within the heart.
This Dhamma presentation seems enough; so I'll finish here.
1. paaramii [Go back]
2. citta-bhaavanaa [Go back]
3. The next day Khun Pow was due to return to home ... and
hospital. [Go back]
4. sotaapatti-magga and -phala [Go
5. sakadaagaamii [Go back]
6. anaagaamii [Go back]
7. arahatta-phala [Go back]
8. ti-lakkha.na [Go back]
9. sammuti [Go back]
10. panyaa and sanyaa [Go back]
11. vinyaa.na khandha [Go back]
12. pa.tisandhi-vinyaana [Go back]
13. mano [Go back]
14. va.t.ta [Go back]
15. sammuti [Go back]
16. ruupa [Go back]
17. vedanaa [Go back]
7. The Middle Way
Listening to a Dhamma talk keep your attention in the
present. Don't send the mind outward but keep it focused within, you'll then be able to
experience the true taste of Dhamma right in your heart. It has been taught that one may
gain five benefits while listening to a Dhamma talk. Then there are also those benefits
that come to fruition in the future that are extra gains. This is the reason that so many
followers became enlightened while listening to the Lord Buddha's Dhamma. They had
correctly stationed their heart in the present, without concern for past or future; being
wholly receptive and ready to experience the taste of Dhamma that the Lord was presenting.
The Lord first went forth into homelessness greatly aroused by Dhamma. Even
prior to this he had had a growing fascination and concern, originating with his
successive encounters with the four deva-dutas -- the sights of the old man, the
sick man, the dead man, and the holy man. From the first day of his going forth he
laboured with great effort and determination through the austere practices, always
committed to his task up to the day of his Enlightenment. He thought neither to abandon
his undertaking nor to slacken in his pursuit. The laziness, discouragement and weakness
prevailing over the hearts of all other sentient beings could not overcome him.
The noble disciples also went forth with conscientiousness and the intention to
find freedom from suffering, following the example of the Lord. They attended to each word
of the Lord's Dhamma and put it into practice with devotion. Their staying, their coming
or going, were always accompanied by mindfulness. Every facet of exertion went together
with reflection and application of the principles of truth. The results and the rewards of
their concern and dedication seem to contrast with those of our time. This is due to the
immense difference in the appreciation of Dhamma and the intensity of practice. It's then
obvious that the results can't possibly be the same.
The Lord Buddha didn't relent or relax in his quest from the first day of his endeavour
to the day of his Enlightenment. It was on finally reaching his goal that he became the Great
Teacher of the world. He then brought the Dhamma out
to the Buddhist Community -- teaching and urging them to follow the path of Dhamma by
which he himself had succeeded. Those who received what was revealed by the Lord,
delighted in the essence of Dhamma. By taking it up and applying it in their practice, in
due course they had all variously come to Dhamma attainments; acquiring the Dhamma Eye
like the Lord had before them.
The Lord Buddha became the model and ideal for the Buddhist Community right from the
beginning. This is made plain from the way he practised, by always spending his time
living away in the forest. When he renounced the home life, he went forth into the forest
and no longer took any interest in people; including those in the realm he had once ruled
over with peace and security. No longer being concerned with his princely status he
courageously and unflinchingly stood up to the ordeal of his exertions. In this respect,
no one can surpass the Lord, for every mode of his practice transcended the world. His
renunciation and going forth into homelessness differed from the usual way of the world,
so when the results appeared they also differed. They were now of two disparate 'worlds',
for his heart had been transformed into the purified heart of a Buddha. His
accomplishments stood in distinct contrast to the rest of the world.
This was also true for the noble disciples who had gone forth following the Lord
Buddha. They rejoiced and delighted on hearing the Lord present the basic, fundamental
"Rukkhamuulasenaasana.m nissaaya pabbajjaa tatthavo yaavajiva.m
We could express this in our own words:
"Look, over there! There's a mountain and a deep jungle; mountainsides and gorges,
brooks and streams, cliffs, peaks and mountain slopes. There are the water courses and
banks of mountain rivers. These are places of ease and quietude, free from all forms of
entanglement. Seek for such areas and strive there amongst such scenes."
"The Tathagata attained his Buddhahood from these settings and
surroundings, not through socializing and mingling together. He didn't become enlightened
by indulging in frivolity and merriment, by trailing in the flow of desire, self-seeking
ambitions and obsessions, and allowing himself to be dragged away under the authority of
defilements and desires. On the contrary, the Tathagata came to his Enlightenment
in secluded and deserted places. Those were the spots where he made his great effort,
escaping from his palace and city and all their manner of peoples. The Tathagata
went through hardship and adversity that was born and derived from his exertion in those
secluded and remote places. Enlightenment didn't come to him amidst the grandeur and
magnificence of palaces, or amongst the crowds at crossroads or market places. It came to
him in solitude and seclusion, totally retired from the world. The Tathagata
accomplished and arrived at the state of purity of a Buddha in these outlying
"May all of you therefore turn towards these places that the Tathagata has
described. The mountains, hillsides, caves, and shady trees; the deep forests and the
distant open spaces where the air is light and clear. These spots are deserted and quiet,
free from confusions and troubles, forsaken by people. If you all aspire to the state free
from suffering then you must follow the route of the Tathagata to those places.
Then you too will definitely, one day, also reach the ending of lives and existences, the
(quenching) of the glowing coals in the pit of repeated births and deaths."
What I've just explained was, in fact, the second of the basic guidelines. The first
"Pa.msakuula ciivara.m ... "
"All of you who have gone forth should seek for discarded materials left in
cemeteries or along the road sides. Stitch and sew them together to make your lower robe,
upper robe and outer robe; so they may be used to cover and protect your body, sustaining
the holy life from day to day. This will accord with your recluseship and spartan life
following the way of Dhamma. Subsist frugally on the four requisites of living -- food,
shelter, clothing and medicine -- and be content with little, satisfied with whatever
requisites accrue without indulgence in excess and lavish wastefulness. You may however,
accept the gift of robes presented by lay devotees as long as it is the way of simplicity
and moderation. One causes oneself to be easily fed and cared for without causing problems
and concerns for the faithful supporters."
The third of the guidelines was:
"Pi.n.diyaalopabhojana ... ."
"Having gone forth in the religion you
can't afford to be lazy. Go on an almsround,
feeding yourself by your own effort and on your own two feet with a pure and honest heart.
The faithful devotees willingly and happily offer the gift of food following the samana's
tradition, avoiding the usual worldly bargaining with money. The going for alms in order
to support yourself is the pure and impeccable livelihood for one who has gone forth. You
should try to maintain this practice for the rest of your life. Any occasions of abundance
and excess should be considered exceptional circumstances, when you need to oblige the
laity. Any shower of gifts, however, must never be taken heedlessly, complacently thinking
that they indicate your honour and dignity. They would then be transformed into gifts
and offerings that kill the unworthy [as the bait
hooks the fish]."
The fourth instruction was: "Gilaanabhesajja ... ."
This refers to medicine for curing the sickness that can, depending on conditions,
afflict both monks and lay people. The remedy needs to accommodate to and measure up with
the particular situation as if it were its shadow. However, know and exercise moderation
in requesting assistance from relatives or those supporters who volunteer their service.
You must keep it well within the bounds of propriety.
Knowing moderation is the necessary quality that all who have gone forth must bear in
mind. He then becomes sangha sobhana, a graceful recluse who adorns the religion
with refinement and beauty, being well received by fellow Buddhists and the public
everywhere. The important point for a monk to remember is to be always prudent and wary of
immoderation in soliciting anything at all. (The going for alms is special in this
regard because it's a suitable daily observance for monks and novices.) Never make a habit
of visiting and seeking aid from lay people, but rather exercise moderation in response to
the given situation.
After hearing and accepting these fundamental Dhamma guidelines from the Lord Buddha,
the noble disciples all gladly practised them with zealous dedication. Each went their
separate ways into the seclusion and solitude of the forests and mountains, unhindered by
concern for life and well being. Whatever their family backgrounds -- some were even kings
and princes -- none asserted their status and position. That would have only activated
pride and snobbery, and contempt for (the quality of) those requisites of living that the
ordinary lay supporters were able to provide. The noble disciples welcomed any kind of
food -- save that set aside under the vinaya code -- for the sake of sustaining
their life processes and supporting a steady Dhamma practice. They were mindful of their
exertion, their practical duties and observances. They were attracted to quiet and
secluded surroundings, far away from noise, confusion and all disturbing influences. They
continued with steady endeavour by both day and night and in all postures. For them
nothing was more worthwhile and rewarding than the practice that would rid them of
All the noble disciples considered freedom from suffering as the priceless Dhamma. It
went beyond any gains that repeated births and deaths could show, for those all originated
in the deceit of ignorance, which is the root
source of the constant suffering of all sentient beings. The total dedication of the noble
disciples meant that neither pride of royal blood and wealthy family, nor pride of
scholarship and erudition, could infiltrate their hearts. For this reason all of them,
from the first to the last arahant disciple, were able to gain Enlightenment
following the Lord Buddha.
May all you who practise therefore turn your attention to the reports describing the
Lord Buddha and his arahant disciples. Consider how their practising came to
success, how they achieved renown and were revered by all sections of the world --
including those of the heavenly deva realms. The Lord Buddha, the Dhamma and the
Sangha cannot be surpassed for wisdom, discernment and accomplishment. They reign supreme,
so let us all carefully consider this. Being easily discouraged and obsessed with food and
sleep are not ways to nobility and freedom from suffering. They can't make the supreme
Dhamma manifest within the field of our awareness, which is our heart.
In every movement and posture, always give heed to reason and be constantly observant
of your actions. Make sure that these actions don't cause delay or 'stain' your body,
speech and heart. Delight in seclusion and solitude, and totally commit your efforts of
both body and heart to the Dhamma work. Let a dogged determination be your guide through
every thought and movement, always pointing to the goal -- freedom from suffering.
The outcome is then assuredly equivalent to that found by the Lord Buddha and the noble
disciples, since it follows the same path.
The Lord Buddha did not present the Dhamma teaching -- about right view and right
thought, for instance -- to just anyone. It was aimed specifically at all those who
practise the way of moral precepts, samadhi and wisdom. Having once stepped out
along the Path that the Lord pointed out by living and practising in accord with the
fundamental guidelines that we've already discussed -- rukkhamuula senaasana.m or
living at the foot of trees is another example -- there can only be one result. It is
freedom from suffering and reaching to the natural prominence of a noble disciple of the
Lord Buddha, which is the state of purity within the heart.
Whatever your posture, whatever you're doing, always be mindful -- the only exception
being during sleep when it's beyond one's means. Incline yourself towards applying
mindfulness and wisdom with strenuous effort. The reality of deliverance will then appear
within the heart.
During the Lord Buddha's time people listened to Dhamma with earnest interest, securing
the Dhamma they heard within their mind. They didn't allow the Dhamma to slip away and
disperse; nor did they listen merely for courtesy's sake, treating it more as a ritual.
Whatever people do nowadays -- and that includes all you monks here -- seems to become
mere ritual. Without true dedication and firm determination everything you attempt will
insensibly turn into ritual.
For instance, to walk along your meditation path just to keep up with a set schedule
becomes ritualistic. The question is whether the heart and mindfulness are in harmony with
your exertion. Consequently, the end results may very well be different from what was
expected. Why should it be so? It's because, even though we may be 'walking meditation',
the heart is elsewhere, occupied with every other thing except the Dhamma-theme. What is
this principle of Dhamma? It is always to be mindful while striving in one's
The heart together with mindfulness may drift and wander; drawn away by the allure and
fascination of other places and objects rather than being focused in the object taken up.
This indicates that the flow of the heart is already going astray. Whether your
practice is one of samadhi or investigation, the ensuing results must be contrary to
Dhamma -- being something else altogether.
Such is the way when we are not observant of our actions, and strive in the practice
more for practice's sake or from a sense of obligation. We might then fall into
wrong view and criticize the religion, disparaging the Lord Buddha's Dhamma Teaching as
not being the true Niyyanika Dhamma, unable to lead us away from suffering. And
that it's unequal to its claim of being the Well-taught Dhamma. The reality is that
the flow of our heart is constantly, by both day and night, pulling toward the world. So
please bear in mind that the world, whether the inner or the external world, is different
from Dhamma. The endeavour of the Lord Buddha and all the noble disciples is aimed at the
Dhamma principle as the deliverance from suffering. Consequently, every turn of their
exertion was for the erasing of 'stains' until they were totally removed and came to Buddho
-- to which the world pays homage and respect. They had attained to the summit of Dhamma
because their practices accorded with Dhamma. This has to be the outcome when the means
and ends come together in complete harmony.
For us though, we may be walking on our meditation path or sitting in samadhi practice
but our samadhi is merely a stump-like samadhi. This is when we actually fall
asleep right in that samadhi practice. We may do this many times -- and it may even become
routine for some people, although I personally can't confirm it. Yet it does seem quite
probable going by the results people manage to get. If the cause accords with
Dhamma, then the result can't be otherwise. Both the means and ends must
It must be because we don't practise following the principles of Dhamma. Instead of
walking or sitting in meditation -- with mindfulness in tune with our exertion and the
Dhamma theme or processes under investigation --
the heart turns aside. The flow of the heart goes chasing after forms, sounds,
smells, tastes, and tactile objects. Furthermore, the mental objects conceived in the heart are also about forms, sounds, smells, tastes and
tactile objects, whether they be past or future. The heart never stays with the present
for even a single moment. If this is the case, the results must always be mundane and
commonplace, since the flow of the heart is constantly involved with worldly affairs. The
heart for its part will also remain mundane, acting as the source of suffering that
afflicts us with trouble and hardship. We consequently find fault with that which results:
"Why should there be anxiety and worry? Why am I miserable today?" We
never consider that it's we ourselves who perpetually instigate this unpleasantness by
running at cross-purposes with Dhamma. That's why the outcome has to be as it is.
For this reason, all of us who practise must constantly secure within our minds the
resolution to be free from suffering. We must never allow our actions done through body,
speech and mind to deviate from the teaching of the Lord Buddha. He taught us to seek for
seclusion and solitude in the deep forests that are appropriate and conducive to our
exertion. There were no exhortations to go live and practise in the market, at the
crossroads, or in crowded places packed with people. As if such places would instantly
enable us to arrive at the safe haven free from suffering. We must consider what this living
at the root of a tree really means.
Every facet of the Dhamma Teaching expounded by all the Buddhas has behind it sound and
justifiable reason. It is the basis for truth, bringing benefit to those who observe and
practise it. This is why the story of the Lord Buddha and the noble disciples -- how they
cultivated the Way and came to the ultimate accomplishment, becoming great teachers for
the whole world -- is a story of great wonder and marvel.
Yet, however great a Teacher they may be, the teaching can't always hit home. For us,
the vital point is to take the Dhamma -- the principle of truth and reason that is the
essence of the Great Teacher -- as that which will give us constant instruction. Every
action will then be made known to our teacher, which is our own heart. This must, without
neglect or absent-mindedness, always be borne in mind. Otherwise we will never manage to
keep to our course and survive, but will squander time worthlessly. Don't allow the idea
that one particular day or night, whether past, present or future, is somehow exceptional
or unusual. It's still that regular sort of day or night. The defilements don't depend on
time but are concerned with the heart and all related states and conditions. This is the
crucial fact. Please investigate it.
Wherever you go always make sure the great Teacher leads as the guide. Whether sitting,
lying down, standing or walking, mindfulness must be there with each posture. Without a
basis in mindfulness and wisdom, calm of heart and clear discernment cannot arise. This is
because mindfulness, wisdom and diligent effort form the surrounding protective barrier
and are the elements that substantiate them. As we tread the path through our strenuous
effort, we keep within the guidelines of precepts, samadhi and wisdom. This is all
that is required. We will then experience the realm free from suffering right within our
own heart -- without having to ask anyone else about it. Regardless of time, if the Well-taught
Dhamma is still extant in the world, and if the one listening to it takes it up for
study by dedicatedly practising following its instruction, the result can only be freedom
from suffering. This will be clearly perceived in their heart. Please keep this in mind,
and correct the problem there, otherwise you'll steadily regress and will fail to
With mindfulness and a continual probing with wisdom into the natural things and
processes -- the body for example -- you'll
constantly come across extraordinary (new) understanding. On the other hand, if your
effort is unsettled and spasmodic the forthcoming results will similarly be deficient.
Therefore, really try to cultivate and develop mindfulness and wisdom up to a steady
awareness and discernment. This will definitely contribute to samadhi, the firmness and
stability of heart, and to a genuine wisdom that follows from investigating the four Foundations
of Mindfulness and the four Noble Truths. Please also understand that both the Foundations
of Mindfulness and the Noble Truths are dhammas of the present, which
are constantly manifesting here and now, within our body and heart.
In the Middle Way of Practice (which is the Noble Eightfold Path) the
Lord detailed right view. There are right
views concerning things in general, more specific things, and the really subtle
aspects of Dhamma.
The right views of ordinary Buddhists deal especially with the conviction that
virtuous deeds and wrongdoing, good and evil, really do exist. And that those performing
such actions must reap the corresponding results, either of good or evil. This is one
level of right view.
The more specific (right) view is of those who take up the practice and, using
wisdom, investigate the four Foundations of Mindfulness and the four Noble
Truths. Here one examines the body, feeling, citta and dhamma in terms
of the three marks -- that they are all
intrinsically bound up with impermanence, suffering and not-self.
Build up your faith and firm conviction in Truth and Dhamma through investigating the three
marks inherent within all things and by
making that the course for wisdom to follow. Moreover, explore the Noble Truths to realize
that suffering -- that which arises in body and heart, in both oneself and all other
beings -- is something that one can't afford to remain complacent about. Recognize the
harm caused by the Source that generates the
immeasurable suffering that all creatures must endlessly endure. Then you'll be ready to
dismantle and undo that Source, using wisdom to arrive at Cessation which is the sphere of the total ending of suffering.
The level of right view on these subtler aspects of Dhamma deals with correctly
seeing the Truth of Suffering, its Source, its Cessation and the Way,
which are precepts, samadhi and wisdom. This is right view void of
judgmental opinions concerning the Noble Truths and the natural processes everywhere. This is another level of right view.
The levels of right view vary according to the Dhamma accomplishments of the one
practising. If there was only a single level of right view then wisdom would be
limited too. Since there are many grades of defilements, many layers of downheartedness
and depression, wisdom must have the equivalent levels. It's for this reason that I've
been explaining about the varied aspects of sammaa ditthi or right view.
The second path factor is right thought.
There are three categories: the thought of non-oppression; the thought of
friendliness, free from enmity and ill-will; and the thought that extricates
one from entanglement and bonds.
The thought of non-oppression refers to a regard for the welfare of one's fellow
creatures, both human and animal alike. However, you will also need to take care of your
own well-being by not straining or overburdening yourself. One neither gives thought on
how to inflict troubles and hardships on others, nor on how one can indulge in
self-destructive habits -- like consuming drugs, alcohol or opium and heroin.
These thoughts that go in the direction of non- vindictiveness are really the not
thinking in malicious and violent terms, whether towards people or animals. One doesn't
wish to hurt anyone; or that anyone should be sick, or that they might drop dead. Nor does
one think of suicide -- killing oneself in the various ways they regularly report in the
newspapers. These things happen because they are the fruit of the seed of the original
One once valued oneself; one thought of oneself as one's most precious resource. Then,
because of wrong thought, it all turns sour and one now appears as the enemy, one's
antagonist. This seems to happen all the time, and it does so because of wrong thoughts
and reasoning. Those who genuinely take care of themselves will immediately act to stop
the train of wrong, dangerous thought. As soon as the heart becomes aware of the beginning
of such disquiet it will abandon and let go
those thought concoctions. How could one allow these wrong reflections to get out of hand
to the point of committing suicide? It's hardly an example of caring for oneself.
The commonplace ideas of finding a way to cast off the bonds of poverty and want, in
order to find abundance and wealth, is also a thought of renunciation. So is the
thought of involving oneself in actions of generosity, morality and meditation. One might think about contributing to the construction of
roads, wells or pagodas; about maintaining and
renovating old and crumbling shrines; about building dwellings and halls for monks, or
other structures. This impulsion towards good works in order to extricate oneself from the
mass of suffering also comes under thought of renunciation.
Another kind of renunciation is the contemplating and the seeing of the peril contained
in birth, decay, sickness and death. This being inherent within every form of sentient
existence -- without exception -- one sees the life of one gone forth as fulfilling
one's own aspiration to develop precepts, samadhi and wisdom. So one resolves to go
forth as nun, 'white robe', monk or novice.
One who practises, contemplates and investigates his subject of meditation to release
the heart from all mental hindrances. He utilizes all the various methods, developed by
continuing analysis and reflection, to remove defilements. He steadily eradicates
defilements through the various levels right up to the automatic stage of right
thought. With a constant probing and examining, he will ultimately eliminate all
defilements. This is the final category of right thought which completes the
explanation of this second path factor.
The third path factor was stated as being right speech. This includes general speech and specifically that concerned with
Dhamma. Passing on aphorisms of the wise that are not detrimental to those who listen;
speaking from sound principles that are impressive and eloquent; speaking politely and
modestly; and expressing gratitude and appreciation to anyone, of whatever rank, who has
shown kindness and support. These can all be classed as one level of right speech.
The primary form of right speech within the sphere of Dhamma are the sallekha
dhammas, which are fitted to scour out the defilements. These include:
Appicchakathaa -- talk favourable to wanting little of the monk's requisites.
Santu.t.thiikathaa -- talk of contentment with whatever requisites become
available and are properly offered according to Dhamma.
Asa.msaggakathaa -- talk favourable to not mingling together or socializing.
Pavivekathaa -- talk favourable to seclusion and detachment of body and heart.
Viriyaarambhakathaa -- talk favourable to strenuous exertion.
Siilakathaa -- talk favourable to upholding the purity of moral precepts; and to
the development of samadhi and wisdom.
Vimuttikathaa -- talk favourable to deliverance; and to the clear, penetrative realization
These are the subtler aspects of right speech. There's no vain talk or gossip
here but only serious speech, dedicated to exertion and the utilization of these purifying
The fourth path factor was stated as being right action or right undertaking. There are those right actions that deal with
commonplace work and those concerned with the task of Dhamma. Occupations that are not
against the law, like farming or trading for example, fall within the bounds of right
undertaking. Likewise with the building of temples and monasteries, or the practice of
generosity, morality and the development of the meditation on loving kindness. These form another kind of right action.
Walking meditation and sitting in samadhi are also there as right action. Every
movement of the body, speech and heart is kamma, which is action. The body acts,
speech verbalizes and the mind deliberates, and it's all action or kamma. Actions
done by body, speech and heart are called kamma. Those correct and proper bodily
actions, speech and thoughts are called right actions.
Right action covers a wide and extensive range and it's up to each individual to
work it out and apply it for himself. This is because the world and Dhamma have always
been paired together, like the left and right hands of the same person. The world and
Dhamma can't be separated -- the world has its work, as has Dhamma. Since the situation
and make-up of each person vary, their undertakings cannot all be identical. It's because
of this that lay people and those who have gone forth following the way of Dhamma,
have to undertake work that is appropriate to their position. Don't allow opinions to
interfere and conflict with anyone's undertaking; each person will then be able to
undertake his or her 'right action'. Each day will then see the world and Dhamma steadily
flourishing together because of everyone's mutual contribution and support.
The fifth path factor was stated as being right livelihood. One aspect of this is the eating and consuming that is an everyday form
of making a living, whether by humans or animals. Catering to feed the heart with
emotional objects born of contact is another kind of livelihood. The step by step
nourishing of the heart with the various levels of Dhamma is another.
Making one's living in a scrupulous manner that accords with Dhamma, without violating
the law by actions like robbery and theft, is one form of right livelihood. One
lives within one's means from day to day. But if things accrue in abundance and through
honest means, then that can also be reckoned as right livelihood.
Contact will arise with external objects such as the form, the sound, smell, taste, or
touch of man or women. If it suits one's disposition and provides nutriment for the heart
with mental and emotional objects that delight and relieve the heart's sadness, then it
serves as an elixir of life. However, by pursuing them in the wrong way it becomes poison
and devours the heart. This type of right livelihood is appropriate for the person
in the world who knows the right measure of things, and their suitability and limits.
Sustaining the heart with Dhamma is done by declining to admit entrance to the world's
poison to disturb the heart through contact between the sense organs and external objects.
Every contact made with forms, sounds, smells, tastes, tactile and mental objects should
always be contemplated in the light of Dhamma. Neither a warm welcome nor a hostile
rejection should be allowed, for that would bring hardship for the heart. A Dhamma-imbued
investigation will provide and sustain the heart with the essence of Dhamma; and it will
be gladdened and delighted through both the heart's serenity and its wisdom and
discernment. There will then be no seeking after poisonous objects that are ruinous for
the heart, rather it will be constantly nourished with Dhamma.
In the light of Dhamma, always try to push the investigation of every contact made
between the sense organs and the sense objects towards true understanding and
emancipation. Never contemplate in a worldly-minded way, for that will be the taking in of
fire to burn oneself with, and it can only cause the heart to overheat. Constantly screen
and feed the heart only with objects of Dhamma, and this Dhamma essence will nourish the
heart, steadily sustaining and protecting it. What I've been talking about here is one
more kind of right livelihood.
The sixth path factor was stated as being right exertion. There are four ways of exertion:
The effort involved in preventing the accumulation of unwholesomeness within one's
character and make up; in getting rid of anything unwholesome that has arisen; in
developing and bringing up wholesomeness; and the effort in maintaining that wholesomeness
that has already arisen.
These must be drawn inwards by applying them
to the level of Dhamma that you are actually practising in, where they will be ready to
add to whatever basis of samadhi and wisdom is necessary.
First: Devote yourself to caring for the heart that is so liable to become obsessed and
infatuated with the flow of craving. This is based in ignorance and will drag the heart
Second: Try to develop precepts, samadhi and wisdom, for these are the dhammas
capable of rectifying every type of defilement. If you aspire for Nibbana, totally
extinguish your burning anxiety.
Third: Don't allow your standard of precepts, samadhi and wisdom to fall back and slip
away through negligence. You will need to develop and nourish them to full maturity and to
their transmutation into the supramundane knowledge of the Path, which erases all defilements, including those lying latent. The sphere
of Freedom and Nibbana, previously
perceived as beyond one's capacity, will arise within the heart the instant all the
defilements are cleared out.
The seventh path factor was stated as being right mindfulness. This is setting up mindfulness to attend to your exertion. Whatever you
fix on as the heart's meditation object -- "Buddho" or mindfulness of
breathing for instance -- should be the place where mindfulness is established. If you
settle on the Four Foundations of Mindfulness -- whether as a basis for samadhi or
in the development of wisdom -- you must constantly have awareness minding and attending
to every round of practice. This is one section of right mindfulness.
The eighth path factor was stated as being right samadhi, which is the heart
rightly and firmly established in calm. This refers to the samadhi that is imbued with
wisdom and not that stump-like samadhi. Also, it isn't the addictive sort of
samadhi that sticks both day and night and is loath to investigate by way of wisdom. That
sort of samadhi may seem, in itself, to be an adequately exalted dhamma but wisdom
will end up being dismissed as phoney. Samadhi, in this case, is called incorrect or wrong
samadhi and can't truly deliver one from suffering.
To practise the samadhi that will free one from suffering, attention has to be
focused on one's selected Dhamma principle or theme, with mindfulness guarding and
directing until the heart converges. It doesn't matter too much which class of samadhi
this may be -- it's the right or correct samadhi as long as you feel that the heart
has calmed down. It has ceased from concocting amongst the various thought processes, and
abides, for a time, singular and distinct from all surrounding conditions, before
withdrawing from that state.
This is not the same as that type of samadhi where, once the heart has converged, one
loses track of day and night, not knowing if one is alive -- and it's as if one is dead.
It is only after the heart has emerged that one starts to wonder about what had happened: "Was
it that the heart converged? Wherever did my mind go?". This is 'stump-like
samadhi' because it resembles a stump without any consciousness. Try to avoid and quit
this type of samadhi, and if you've already fallen for it then you must immediately
This stump-like samadhi is certainly found among those of us who practice. The
remedy is to hold back and break the habitual way the heart tends to converge. If one
indulges it then it will always stick with that propensity, so you will have to compel it
to break away and 'take a tour' of the body. Mindfulness needs to be firmly in control,
travelling up and around and down and around, over and over again until wisdom, Path
and Fruit are realized.
The kind of samadhi that is right samadhi is that which has mindfulness
attending to the state of calm, when the heart has converged into samadhi. After the heart
has emerged again (out of samadhi), the various natural conditions found within the body and mind should be investigated with wisdom.
Therefore, with the right occasion and appropriate conditions start up the investigation.
Samadhi and wisdom are dhammas that should always interrelate and collaborate.
Don't allow your samadhi development to drift without giving it the necessary attention.
So, to summarize, one can say that these three dhammas -- mindfulness,
samadhi and wisdom -- are interrelated and inseparable. They can't move forward alone,
for samadhi and wisdom have to take their turns in taking a step, with mindfulness minding
and watching over them.
I've discussed these eight path factors partly according to the principles of Dhamma
and partly from practical experience. Please note that right view through to right
samadhi are formed from dhammas of many different levels. It's up to each of
you listening here to take them up and apply them in your own practice. How far you can go
depends on your Dhamma understanding and ability.
Regardless of whether you're a lay person or have gone forth, with commitment
you'll be able to practice for the full development of these eight path factors. The
fruits of Freedom and knowledge and insight
of Freedom will then become your most valuable
possession. This is because precepts, samadhi and wisdom are integral to this Path
and they function as the key that clearly reveals these two Freedoms to the heart.
Moreover, all of you who practise shouldn't misunderstand and think that Freedom
and knowledge of Freedom are separate from each other or that they perform two
different functions. Truly, that's not so. When a man uses an axe to chop up wood, as soon
as the wood is cut through he both sees it with his eyes and at the same instant realizes
it in his heart. In the same way, Freedom and knowledge of Freedom simultaneously
allow the seeing and the knowing that the defilements have been excised from the heart,
through using precepts, samadhi and wisdom.
Thereafter, there can be no more fussing with problems because all bothersome concerns
derive from the conflict between the heart and the defilements. This is the truly great
issue of the three realms of existence. By letting go of the heart, which is the cardinal
problem, the defilements that are lodged there will spontaneously detach themselves.
Furthermore, sila, samadhi and wisdom, Freedom, and knowledge of Freedom all remain
as they really are. Each side comes to truth, and consequently all the contentious issues
come to an end.
Today, I have presented a talk on Dhamma to all of you who practise by highlighting the
example of the Lord Buddha and the Noble Disciples. May it serve you as a guide, pointing
out the Way so that you can set your compass -- your programme of practice -- and
relentlessly strive to follow the Lord Buddha. Once you have fully developed sila,
samadhi and wisdom, then Freedom and knowledge of Freedom, which is the essence
of Nibbana, will undoubtedly be yours.
Therefore, may all of you listening here realize that all these matters are found right
here in your body and heart. Please draw Dhamma inwards as your own. Then, both the
cultivation of the means and the fruits of Freedom and Nibbana, which I have
elucidated, will all belong to you, either today or sometime in the future. May this talk
on Dhamma now reach its conclusion.
Evam. Such is the way.
1. This is from an earlier (1962) Dhamma talk given to the
monks at Wat Pa Barn Tard. It was a favourite of Khun Pow. [Go back]
2. Saasadaa [Go back]
3. Saasanaa [Go back]
4. pi.n.dapaata [Go back]
5. sakkaro purisan hanti. [Go back]
6. avijjaa [Go back]
7. sabhaava dhamma [Go back]
8. dhammaaramma.na [Go back]
9. rukkhamuula senaasanam [Go back]
10. sabhaava dhammas [Go back]
11. sammaa di.t.thi [Go back]
12. ti-lakkha.na [Go back]
13. sabhaava dhammas [Go back]
14. samudaya [Go back]
15. nirodha [Go back]
16. sabhaava dhammas [Go back]
17. sammaa sa.nkappo [Go back]
18. nekkhamma [Go back]
19. daana, siila and bhaavanaa [Go
20. cetiyas [Go back]
21. sammaa vaacaa [Go back]
22. samaadhikathaa and panyaakathaa [Go back]
23. vimutti-nyaa.nadassanakathaa [Go
24. sammaa kammanto [Go back]
25. mettaa [Go back]
26. sammaa aajiivo [Go back]
27. sammaa vaayaamo [Go back]
28. opanayiko [Go back]
29. magga nyaa.na [Go back]
30. Vimutti [Go back]
31. sammaa sati [Go back]
32. micchaa samaadhi [Go back]
33. sabhaava dhammas [Go back]
34. Vimutti [Go back]
35. Vimutti Nyaa.nadassana [Go back]
Mrs. Pow-panga Vathanakul died on September 11th, 1976. She had asked her husband, Mr.
Vai Vathanakul, to keep her funeral rites simple and to cremate the body within a few
days. (This is the ideal for those who practise Dhamma.) But when the time came her own
family insisted on the customary Thai funeral.
Khun Vai, for his part, put together a book to give to family and friends at the
funeral. Memorial books are customary on such occasions but Khun Pow had rather preempted
this by already distributing, when she ill, some Dhamma books that she had had printed.
Khun Vai, however, produced his book with the idea of it being a 'case study'. Four of the
Dhamma talks translated above came from this book, and it seems worthwhile here to mention
some of the other points that Khun Vai brought together. In many ways they are also highly
relevant to Buddhists outside Thailand, living under modern conditions.
Relatives and friends contributed a section about Khun Pow's life and career:
She was born in 1925 in Bangkok and studied there, entering the Accountancy Department
of Chulalongkorn University. However, poor health (resulting from a thyroid condition)
forced her to cut short her course after only two years. She went out to work for an
insurance company in 1946, and was one of the first staff of the newly established firm.
Business conditions were difficult in those early days but Khun Pow worked her way up so
that in 1948 she was made Secretary to the Board.
The company sent her (and Khun Vai) on study tours abroad to other insurance companies,
in India and Europe, and for six months in the U.S.A. The American insurance managers were
highly impressed with her "excellent judgment ... in underwriting problems..."
and considered her "... an unusually capable woman and apt scholar ..." (There
is even a photograph of her in the men-only executive dining-room of a very large German
insurance company, being the second woman to have broken that barrier.)
In 1958 she was made General Manager of the company. Nine years later she stepped down
from that post -- although staying on as Secretary to the Board -- so that she would have
more time for Dhamma practice. At that time the company had more than 400 employees with
another 400 insurance agents. When, in 1975, she fully retired she had been with the
company for almost thirty years, having overseen a large part of the company's growth. She
now turned more to concentrate on Dhamma.
In the company she had been renown for her hard work and discipline, and had expected
the same from her workers. She was also known for her care and helpfulness. This is
perhaps made evident by the gathering of over a thousand former colleagues and co-workers
who came to pay their final respects at her funeral rites. (It had been formally announced
in the newspaper as per custom, although no invitations had been sent out to all those
Another section concerns Khun Pow's Dhamma practice:
In 1957 Khun Pow started to visit Bangkok monasteries to listen to sermons and join in
the meditation. When, for health reasons, she retired from being General Manager she had
more time for her Dhamma studies, and a scholar monk at a major Bangkok monastery was
designated by the abbot to teach her the third, and then second grade General Dhamma
studies. (And she was the only person who managed to pass the second grade examination, at
the monastery that year.)
In 1970 a friend gave Khun Pow a Dhamma book about the meditation masters in the North
east of Thailand. She was deeply impressed and when one of them, the Ven. Acharn Maha
Boowa, visited Bangkok she went to pay her respects and asked permission to go and stay at
Wat Pa Bahn Tahd. On first going to a jungle monastery she found herself too frightened to
come out of her room at night, but after listening to the Dhamma teaching she became
determined to return every few months to practise. She also decided not to go for her
grade one General Dhamma (book) studies, but to concentrate on putting those studies into
Khun Pow, with Khun Vai's agreement, started to keep the Eight Precepts on the
Observance Days. When business pressures -- guests from abroad for instance -- made this
difficult, she would simply keep them on another day. To help make such days more suitable
for meditation practice at home, one upstairs room was set aside and dubbed 'Ekasatarn'.
(Meaning 'a place to be alone', and also sounding as if it is the name of a monastery.)
Any disturbing telephone calls could then be deflected with the news that, 'Khun Pow had
gone to 'Ekasatarn'. Khun Pow's friends would then assume that she had gone to the
monastery, and there would be no need to lie about Khun Pow 'not being at home'.
In 1971, Khun Pow thought back upon the help given to her by her teacher in Dhamma
studies, the scholar monk in the central Bangkok monastery, and offered to sponsor his
further (M.A.) studies at the Banares University in India. (Since that time, this monk has
become one of the most well known scholars in Thailand.)
By 1974 Khun Pow was spending much more time away in the north eastern meditation
monasteries, and decided that the following year she would spent the whole of the three
month Rains Retreat period up there. Back home, a small hut had been made in the garden,
beneath a tree and with a view of the nearby pond. That was where she retired to, for she
was now regularly keeping the Eight Precepts. She and Khun Vai decided that it was also
time for her to fully retire from the company, which she did in 1975, and she was then
ready to go on the three month's retreat that year.
Khun Pow had always been bedeviled with health problems that resulted in many stays in
hospital. These included operations on the womb, the gall bladder and the breast. This
last treatment concluded with radiation therapy that seemed to clear things up in 1975.
However, that July, when she was already settled in the monastery for the Rains Retreat,
she met a fellow devotee who was also a doctor. The doctor noticed that Khun Pow's eyes
were yellow (with jaundice?) and so advised her quickly to go to Bangkok for treatment.
Eventually, after many tests and a final bone biopsy, it was confirmed that this time
the cancer had penetrated to the bone marrow, and that no further treatment was possible.
When Khun Pow knew that the cancer was terminal, she asked permission to go and practise
Dhamma at Wat Pa Bahn Tahd. She arrived there in October and Ven. Acharn Maha Boowa gave
her a Dhamma talk virtually every evening, for over 130 days. Other devotees were also
staying there with her, one being a lady doctor, and when her condition made it necessary
to be nearer the hospital she returned to Bangkok.
When Khun Pow was home again, she and Khun Vai decided that they would be fellow Dhamma
farers, rather than husband and wife. She asked him to help remind her about Dhamma, to
awaken her mindfulness, in the coming days. Khun Vai therefore prepared some appropriate
Dhamma verses and set himself the task of giving as much spiritual support as he could. He
was able to sit with her and prayed and meditated. When Khun Pow could not read anymore,
he would read aloud and tape some of the important Dhamma teachings for her to listen and
Khun Pow went into a semi-coma, but when she became more conscious, Khun Vai was there
to repeat some words of Dhamma. He then thought a better way would be to use the original
voices, by using a tape machine. So he arranged tapes of the morning and evening chanting
(that Khun Pow had always recited and found so inspiring); and a tape of the final Dhamma
talk -- the farewell night -- that Khun Pow had listened to at Wat Pa Bahn Tahd. There
were also tapes of Dhamma chants and verses that Khun Pow particularly liked: such as The
First Sermon of the Lord Buddha, the Turning of the Dhamma Wheel, with its
explanation about the Four Noble Truths. And the Discourse on the Highest Blessing.
By the time that Khun Vai had arranged the tapes, Khun Pow's condition was obviously
deteriorating. The oxygen tubes that she had resolutely refused and pushed away, wanting
to be left unencumbered in her final moments, had now been reinserted by the nurses. This
showed for certain that she had to be unconscious. Khun Vai started a cycle of tapes and
within a few moments Khun Pow's hands were lifted together in anyjali, the
traditional gesture of respect and veneration. The hands fell back ... and were then
raised again, palms together, over the heart. Khun Vai was delighted with this sign that
the Dhamma was penetrating, even though Khun Pow was in a coma. He therefore arranged for
the tapes to be continually interchanged using two machines. The Turning of the Dhamma
Wheel sounded, with words about the heart of one who practises, how knowledge and
light arise, and how by going beyond all attachment there is the Undying Dhamma.
Khun Pow appeared calm but her breathing became irregular. Khun Vai sat close by and
quietly meditated; and as her breathing faltered he asked everyone in the room to stay
still and not to cry, and for nobody else to come in. As they meditated, the sound of the
breathing gradually diminished. And was still.
Khun Vai collected all the above to be a 'case study' about an ordinary person taking
up the practice of Dhamma. (And it should not be too difficult for westerners to relate to
someone like Khun Pow.) Khun Vai himself is something of a 'case study' too. He was Khun
Pow's business colleague throughout, successfully overcame a major cancer operation and,
more to the point, is a devout Christian.
It's said that Khun Vai would accompany Khun Pow to the Buddhist monastery and everyone
who didn't know would think he was a Buddhist too. It was much the same when Khun Pow
(occasionally) went with Khun Vai to church. Religion for him is not just Christianity,
for he sees much value in Dhamma and fully supported his wife in her practice. With his
wife's death he was keenly aware that both faiths are concerned with suffering -- death
and separation from the person one loves -- and how to deal with that truth.
Khun Vai has been a leading member of the YMCA -- he's now President Emeritus of the
YMCA in Bangkok -- and has addressed various international meetings, often concerning his
understanding of religion. He has spoken about how he sees a similarity between
Christianity and Buddhism. On the basic level, he compares the Buddhist generosity
and moral precepts, with the Christian Commandments and love. Or "Love
in action for all faiths and beliefs." Then he says, "Whereas for spiritual
higher attainment, we have to leave to each person depending on his or her belief to
It is now fifteen years since Khun Pow's death, yet the Dhamma Teachings she received
and practised are still available to those who want to develop their own 'case study'.
Directions for Insight
Six Dhamma Talks
on centring the mind
Acharn Kor Khao-suan-luang
* * *
Kee Nanayon was born in 1901 in the provincial town of Rajburi, about 100 kilometres
west of Bangkok. When she was young, she liked to visit the nearby Buddhist monastery,
especially on the weekly Observance Day when she listened to Dhamma from the monks and
kept the Eight Precepts. Sometimes she would rest from her work around the house by
developing tranquillity meditation in any suitably quiet corner.
Khao-suan-luang is the name of a secluded, picturesque hill about 20 kilometres from
Rajburi, near where her uncle and aunt lived. Whenever she visited them, she always felt
comfortable there and eventually in 1945 persuaded her relatives to move their house over
to the hill. This was the beginning -- the first three members -- of the community that
was later to develop there.
Upasika Kee attracted Dhamma students, and residents included both female lay devotees
and white-robed nuns. She taught her disciples to develop meditation, to chant at least
every morning and evening, and to avoid stimulants like coffee, cigarettes and meat. They
could listen to her talks and try to follow the example of her simple way of living. She
made herself comfortable on the barest necessities and never indulged in luxuries, either
in food or material things. Strictly keeping the Eight Precepts and constantly trying to
guard the sense doors were basic to her practice.
In later years she developed corneal ulcers and eventually became blind. She passed
away in 1978 but her community still continues with about thirty residents.
These Dhamma talks were given mainly to the women who stayed at her centre to practise
meditation. (Men could visit to listen to the Dhamma talks but were not permitted to
stay.) After listening with calmed, centred minds, they would all sit in meditation
together. Some nuns or lay devotees would take on the special practice and go into retreat
alone in a separate meditation hut. It was known as 'guarding the sense doors', and could
last for one or two weeks.
1. For more information see the new translation of four of
these Talks, which, to a certain extent, supersedes this pioneer translation. The
introductory article, Upasika Kee Nanayon and the Social Dynamic of Theravadin Buddhist
Practice is especially interesting. They are contained in a superb collection of
Acharn Kor's Dhamma entitled An Unentangled Knowing, The Teachings of a Thai
Buddhist Lay Woman, translated by Thanissaro Bhikkhu. (Dhamma Dana Publications,
c/o Barre Center for Buddhist Studies, 149 Lockwood Road, Barre, Massachusetts 01005,
USA.) They can also be found in electronic format on many Buddhist BBSs. [Go
Preface to the Thai Edition
(My) Dhamma talks given to those practising at Khao-suan-luang on the weekly Observance
Day have regularly been printed, and this book continues the series. They aim to encourage
and support Dhamma practice following the Way of the Lord Buddha and his Noble Disciples
whose brilliance dispels the darkness of every age and time. Devotion to practice always
brings great benefit in leading to the end of suffering.
I wish to acknowledge the generosity of all those who have joined together to make
merit by printing this book to be given away freely as a pure gift of Dhamma to anyone
interested in practice. Other books in this series have already been widely distributed to
various monasteries and libraries, and as opportunity allows we hope to continue this
23rd April 1972
1. Training in Renunciation
1st November, B.E. 2506 (1963)
As you steadily develop your self-inspection, carefully note where it is heading so
that any lapse or imprudence in your daily life can be corrected. Failing to uphold a high
standard will cause a continuous deterioration in the mind due to selfishness. You must
persevere with the self-inspection because any lapse will cause this disease of
selfishness to spread its infection everywhere. Whenever you become neglectful, make sure
that you then purge any selfishness that has arisen. This is especially necessary when it
flares up in force, but even when it manifests more subtly, it still needs to be
thoroughly searched out. If you do not eradicate this virulent disease, your practice
cannot be considered to accord with the Lord Buddha's Teaching.
It's therefore imperative that your self-inspection becomes comprehensive, and that it
is based and develops out of the Five or Eight Precepts. Generally, the precepts can
reduce selfishness at one level and then our mind-development can come in and remove it at
a medium level. This is something you should all understand quite well. Finally, however,
mindfulness and wisdom will need to become engaged in eradicating the selfishness that
results from overlooking the truth about impermanence, suffering, and not- self. With
repeated attention, your concern will deepen and the defilements -- craving and clinging
-- and self, in its various manifestations, can be disposed of. It's not seeing the
impermanence and deception of things that permits desire to grasp hold and cherish them.
This disease is made even more difficult to treat by our predilection in examining other
people before ourselves.
To be able to turn within and apprehend self with its machinations concealed
deep in one's nature, does indeed require potent mindfulness and wisdom. Yet also actually
to get rid of them isn't so simple, and one really only manages to view self's
deceptions and desires. These multifarious schemes of greed are worthy of great attention
and need to be carefully examined. Any shortcoming will force the practice to veer off
course and may end by actually facilitating and increasing one's sense of self.
In the beginning, we should be content with what we already have so as not to feed and
inflate this sense of self. Greed for anything -- however coarse or refined, no matter how
attractive -- must be put aside. This is something each one of us must see and understand
for ourselves; but because it can be all so misleading and deceptive, that isn't so easy.
The predicament is compounded because 'self' is always looking out for distractions to
involve us in. Should we enquire what it is grasping for, what it is in turmoil over -- it
just pretends not to have heard. It is only interested in wanting more and more, without
A basic feature of human beings is the enterprise they apply when acquiring things. The
defilements possess a certain cleverness in procuring, but not in giving up or forgoing.
If only this could be transposed so that instead we became creative in bestowing and
giving away. The benefit would be great because the grasping at things would stop and
gradually, with intensive contemplation, the basic attachment would be destroyed. Blocking
the defilements from taking their fill by cutting off their nutriment is following the Way
of the Noble Disciple. But the other way, the way of deception and sponsoring self, makes
one a firm follower of Maara, the Evil One, who personifies the defilements.
Instead of dispensing things one then endlessly acquires and consumes them.
There are, therefore, two possible ways to go. You have to discern in yourself the
existence of the acute disease of selfishness, with its 'getting-cleverness'. Yet, if you
aren't sharp enough, you'll be fooled by self's duplicity: "The more [things
acquired] the merrier," as Maara would say. Ask yourself, "Am I really
following the way to enlightenment or is it the way of Maara and selfishness? On
which path does my proficiency really lie?" This is something to always question.
The household stores in this area have been donated for the use of those who come here
to practise Dhamma. Be careful never to appropriate such communal property to yourself and
always ask about such things first. Grabbing this and that to make yourself as comfortable
as possible, even if it may have been done unthinkingly, is still the same as theft. These
communal household utensils should therefore not be requisitioned as your own; even those
things donated specifically for your use should, on occasion, be brought out and shared.
In that case there is no attachment and one does not plan just for one's own convenience.
Otherwise, the instinct of 'self' -- which needs to appropriate things to itself -- is too
manipulative and cunning, and its villainy is so difficult to see. One then mistakenly
endorses the dictum, the more I can get the better, and such selfishness puts one
under the domination of Mara.
Now that we have become disciples of the Lord Buddha, how can we possibly be like that?
If we should see that the greed arisen in ourselves becomes particularly grasping, then
the only way out is to give up the thing (that we're grasping at). Let go of it! Under no
circumstances should you quietly appropriate it on the side. Absolutely not! I will tell
you plainly, anyone living in a religious community who behaves in such a way will only go
from bad to worse, because there is no sense of shame or fear of doing evil. Without these
two fundamental principles as a foundation, how can Dhamma possibly be built up? Though
one might be knowledgeable and skilled in reciting the scriptures, one can't even put
right such an underlying character defect. A personality that knows no bounds to its greed
really seems disgusting, or rather the disease that infects that mind does. What can we do
to cleanse such a mind? Anyway, to associate with extremely selfish people will inflame
the disease still more and its infection will penetrate deep into the mind.
All this remains a hidden subject which people don't wish to speak about. It's not
pleasant talk for it disturbs and disconcerts with its sinister implications. It's only
through mindfulness and wisdom examining within yourself that you'll be able to know the
deceit of the defilements and greed. How can they all be eradicated? This is not a matter
about which you can be halfhearted. You'll have to disavow and give away as much as
possible. Anything that is involved in upholding such selfishness must be relinquished.
Don't agree amongst yourselves that everyone may grab as much as they can, but rather
encourage one another to give as much as possible. Failure to do this will cause the mind
to fall into anguish, because you twist round and infect yourself with the dirt and
disease of selfishness. Who else can possibly come and treat you?
When you decide to examine this malignant disease, you'll have to recall all this for
yourself, because nobody else will want to discuss it with you. Even though they too are
saturated with the same infection, they prefer to talk of other matters. The occasional
giving away of various things is relatively easy, but to relinquish self is both
recondite and extremely difficult. Nevertheless, the effort is worthwhile because this self
is the sole source of all suffering. Should this root not be destroyed it will continue to
sprout and flourish, so we must turn and apprehend this self.
The Lord Buddha has laid down the Recollections of the Four Requisites [of life],
which, for the monks, are: robe material, alms food, shelter, and medicine. He said that
if they weren't considered merely as material exigencies, as elements, free of all ideas of self, then the yellow robe, the lump of rice, the
hut and medicines would all burst into flame. Even though we may not be monks and only
beginners in Dhamma practice, if we really have the determination to be rid of the
defilements and self, then there's no loss in trying to follow a similar basic
rule. If we don't, imagine how the defilements, craving, clinging, and self will
relentlessly proliferate. So we have to make our choice: simply to follow the old way, or
to strive towards the ending of self. Each one of you should take this to heart. Turning
to examine internally is difficult, but even modest application will result in great
benefit. Actually catching the deceit of self in the act of plunging one still deeper into
suffering, and being able, there and then, to wipe it out -- this is truly a reward beyond
The failure to implement this eradication, this giving up of self, lays the basis for
the intensification of suffering. For, by not bringing it in for examination, it is able
to grow freely. You may be able to quote and recite the scriptures -- and even skilfully
teach others -- yet the mind remains impure and confused. By clearly seeing this you will
feel revulsion for everything involved with this craving and desire. You will start to
give generously and to make sacrifices, no matter how difficult it seems, and thereby
suffering can no longer secure a hold. Each small renunciation builds its own reward in
the mind until there is complete victory.
Anyone having a strong tendency towards stinginess -- which is a particular defilement
-- seems unable to give anything up. They are reluctant to examine themselves or admit
that they can possibly harbour a disease as severe as selfishness. If they would
frequently make an inspection, that sort of defilement wouldn't dare to show its face. But
by being negligent the defilement grows strong and bold, and is capable of the most
selfish and despicable acts. Such people will then be able to appropriate the property of
a community, such as we have here, for their own selfish purposes.
By turning to a constant probing of your mind, you'll be able to succeed in the giving
up of unworthy attachments. Whatever you do will then become Dhamma, and will be of
assistance to our companions in [this world of] birth, sickness, old age and death. The
getting rid of selfishness will also allow you to come to the aid of others, without
caring about the hardships involved. Without self we are truly on the noble way.
The practice of Dhamma needs orderliness in daily life. Any slackness is inappropriate.
Another point here is that any shortcomings in behaviour allow defilements a chance to
come forth more easily. Orderliness helps to arouse mindfulness, which may in its turn
forestall the defilements. Disregard for rules and regulations brings nothing, whereas
conscientiously abiding by them can bring benefit. They give one a sense of how properly
to respond to any situation, and this is necessary because we still can't completely
understand by ourselves. The Lord Buddha knew the situation from every side, whereas we
are surrounded by darkness and ignorance. This means we can't be sure of ourselves --
either externally or internally -- and so must depend on Dhamma and the Way it points out
to us. The decision -- to follow Dhamma or to wander away -- remains with each one of you.
Anyone who wishes to be rid of their defilements and suffering, will need vigilance as
an asset of mind and must then be diligent and persevere. Forever encountering the
scorching fire of suffering, they will finally have to stop, turn and set themselves the
task of struggling to be free. Without a clear and thorough understanding about oneself,
the defilements will thrive and spread their virulent infection, which can only bring more
and more suffering. We must therefore reinforce our mindfulness and wisdom, for no other
instrument can fight and destroy the defilements.
The persistent quest to train the mind needs mindfulness and wisdom to point the way.
Halfheartedness merely wastes time and one remains the same unmitigated fool. When you
come to realize this the benefits from the resulting effort are immense. Eventually, you
will be able to destroy the defilements, relinquish all attachment and the mind will
transcend suffering. But any failure to achieve this will see you swept away by the power
of craving and defilements. Negligence and carelessness will allow them to lead you away
by the nose; they'll pull you here and drag you there. This is why the Lord Buddha
emphasized, in so many ways, the necessity of letting go, sacrificing and disentangling
yourself. This is the way to excise the cancer from the mind.
This kind of malignant disease is very insidious and though it may reveal a few
symptoms, it's usually not enough to alert one to the situation. Eventually, it will
usually triumph and sometimes you may even submit to its terms with alacrity. Your
examination therefore must be circumspect and alert, otherwise it's like plugging one hole
in a leaking boat only to find it's leaking elsewhere. There are six holes or apertures --
the eyes, ears, nose, tongue, body and mind -- and if you have no control over them, they
are left open to follow after emotional objects. And this causes great suffering. You must
use mindfulness and wisdom to seek out and review the true situation present within
yourself, and this must become the most important activity throughout the day.
Our life is for working on the elimination of the defilements, not for anything else.
Yet the defilements and suffering continue to hover about, and if we aren't equal to their
threat we'll surely get burnt. We need to pull ourselves around and question how to deal
with this, for then we'll be heading for great success. While we still have breath and our
body isn't yet rotting in its coffin, we must take counsel and search for a way to
eradicate the root infection of this terrible disease, the germ of defilements and
craving. This cancer, which has gnawed deeply into the mind, can only be remedied with
Dhamma. The Lord Buddha prescribed his Dhamma medicines with their various properties.
Each one of us must carefully select from them and blend what is correct and most
suitable, and then use it to destroy the root infection. All this necessitates great
Should your self-inspection remain insufficient to destroy the defilements, they will
grow stronger and burn like an unseen fire inside the mind. Introspection is the
extinguisher to use, so that when you notice greed arising for an object, you can snuff it
out and let go of it. Now, look at the mind, is it free or entangled in turmoil? If you
don't persevere, it can only end in your getting burnt. No matter how smart you think you
are, you always seem to succumb to greed. Greed seizes the commander's position and you
make no attempt to dislodge it -- and even go out to receive it in with compliments. The
mind is then the oppressed slave of desire, and has fallen into delusion, with the
grasping of this and that. There's no obvious way out of such wretched entanglement; we
just don't know how to escape the dilemma that viciously encircles our mind.
We are trapped by our lack of true resolve and finally, when we are at our wit's end,
we become slaves to the defilements just as before. The more often we submit to them the
more their power grows. The only true way to overthrow them is strenuously to bring
mindfulness and wisdom to bear. We can then examine, from all angles, the suffering they
bring until the mind refuses to stay a slave any longer. It's no use just making an
external show of it, because the greater the fuss the more stubborn the defilements
become. Yet, we also can't be halfhearted about it. You must have the appropriate response
for whatever the situation brings. You can't rush in with massive good intention to wipe
them out, but must first carefully focus and enhance mindfulness and wisdom. This will all
require great circumspection, and all these points will need to be remembered.
To genuinely understand, the mind will have to investigate in every posture, with every
breath. It will then be equal to the task of stopping those moods and tendencies that
continually fabricate notions, without reason or value, under the compulsion of delusion.
Without true determination, practice becomes halfhearted. This leads to distraction and a
waste of valuable time, with it all being nothing more than delusion. We must turn our
vision within and persevere until we see clearly. Once we are adept, it's actually more
enjoyable to look inside than out. Externally there is just the dissolution of things seen
-- why be so engrossed in that? But the inner eye can penetrate to the clear light and
then to the Truth of Dhamma. By seeing the nature of the dissolution of all determinations, new insight will arise as to that nature that doesn't
deteriorate, a nature that can't be altered but just is.
If your all-round mindfulness and wisdom remain insufficient and weak, the defilements
will be overwhelming. However, if you can persistently build up mindfulness and wisdom,
the strength of the defilements will proportionally decline. You'll notice that though the
mind was previously confused, it has now become resolute. It's able to see the
impermanence of things more clearly, so that they can be let go of. This insight into
impermanence empowers mindfulness and wisdom to move towards an even deeper discernment.
Yet this penetration must be truly focused, otherwise the slightest inattention will be
disruptive. If it doesn't wander off target, even for a moment, then this is truly the way
to control the defilements. Negligence, however, means that they can never be threatened
and they'll regroup stronger than ever.
Mindfulness and clear comprehension must be developed in every posture, with every
breath. We must make the effort so that the mind is attentive and doesn't drift away
following various emotional objects, or lose itself in the confusion of concocting
thoughts. You should be forewarned here about the tendency to think, "I
know!", when you don't really know at all. Until the mind penetrates to true
insight there must always be doubt and uncertainty; but when you begin truly to see, such
doubts fall away and speculation is no longer necessary. One truly knows. How can you be
certain that you have true insight? When the mind truly comprehends, the defilements and
suffering are really eliminated. However, if one just thinks that one sees -- whilst
having no real insight -- then one can't possibly destroy the defilements and suffering.
This insight penetrates into the mind, for this is where the desire for things is
activated and that which blocks out Dhamma resides. When this concocting stops, one sees
through to the nature of mind that is without the fire and anguish of desire. This can be
seen anytime when one focuses properly and with determination. One can see other things,
why not this? Just truly look and you will certainly see!
But you must look correctly to be able to penetrate, otherwise you won't see anything.
If you grasp at things -- which goes against the basic principles of true knowledge -- and
then try to go straight on to the truth, it's probable that you'll get all twisted and an
element of pride, or something similar, will insinuate itself. The only way is to see the
arising and ceasing of things, merely seeing and understanding without grasping. See! This
is the way to freedom from attachment. It has been said, "See the world as if it
were empty," and we must similarly see our moods, as they arise and cease, as
empty. When the mind truly realizes the transience of things, the deceit of the world and
our moods, it doesn't grasp at them any more. This is the free mind. There are many levels
to this but even a temporary experience is still of benefit; just don't go and grasp after
The free mind that is called vimokkha -- attaining to true and final release --
we find described in one of the scriptures we chant: "vimokkha
is not subject to change." Those levels of freed mind that change are not true vimokkha,
so we must continue to examine each level and press for the fruit, which is always freedom
from attachment. It doesn't matter how many levels one has to work through until it
finally doesn't change, which is when it is without any aim or attachment for anything.
This is the true way to penetrative insight.
May all of you who practise Dhamma, work tirelessly to see and know this truth.
1. dhaatu [Go back]
2. sa.nkhaaras [Go back]
3. Solasapanyha Sutta [Go back]
2. Making Dhamma Your True Concern
16th November, B.E. 2506 (1963)
We all have suffering, and the most important task of our life is to let go and be rid
of it. The mind is besieged by defilements and is left helpless owing to its deficient
study of Dhamma. It is continually scorched with suffering and unless we turn to Dhamma it
will be consumed throughout this life and on into the next. Only Dhamma practice can
extinguish and release us from suffering.
This practice of Dhamma is precisely a constant self- examination, because body and
mind are the basis of our existence. The condition of changing, which they naturally
exhibit, needs to be correctly examined. Otherwise you will follow the unthinking 'normal'
course, understanding nothing and grasping after things which only go to compound your
suffering. This, however, is difficult to see and will require your full attention and
concern. In examining the unrest and anxiety of the mind, you'll find it emerges from the
disease of greed, hatred and delusion. The desire for things can only bring turmoil to the
mind and it's like a virulent infection has taken hold.
It's normal to be afraid of bodily disease, but the affliction of the defilements,
which disturb and depress the mind, doesn't concern us at all. We choose not to recognize
the seriousness of this infection and sometimes, in our ignorance, even to aggravate
matters. To actually get down to eliminating the defilements is therefore difficult and
unattractive, especially with the myriad outside distractions that stir up desire. The
indifferent, common person just spins with their desires, leaving the mind dizzy and
unbalanced all the time. This is plainly suffering and torment, yet if we don't concern
ourselves with this affliction, don't struggle to overcome the tendency to follow our
desires, then we must abjectly submit to it. It's our ignorance concerning the
defilement's successful infiltration and infection of the mind that makes this disease so
difficult to see.
You must turn your attention away from external things and set it on your own body and
mind. Whether mind or body, it's all subject to
impermanence and change. Yet this is difficult for the ordinary person to comprehend. It's
like what we think of as the growth of people; from their mother's womb onwards there is
continual change and transformation so that this growth really refers to change. Nothing
remains immutable in this world.
The decline and decay of either the body or material things shouldn't be so difficult
to notice, and yet it still somehow escapes our attention. The mind and mental states are
constantly changing but instead of seeing this we grasp at the sight or sound of any
object experienced, and this drops us into even more suffering.
If we could penetrate to the actual experience of sights, sounds, smells, tastes,
tangibles and mind objects, we would find a continual change, a constant arising and
passing away. How does the old emotional object pass away, how does a new one arise? How
is it that the mind is overpowered by the defilements into conceivings and imaginings that
proliferate out of hand? But we pay no interest to such matters and are consequently
overwhelmed by suffering, which extends into actions and speech full of intense greed,
hatred and delusion. This incessant torment of the defilements -- hotter than the hottest
fire -- can only be relieved through the practice of Dhamma. Yet the ordinary worldling,
though being roasted alive, behaves as if she is immune to the fire and pays it no
attention. She even smiles and thinks herself content in habitually grasping at transient
things as 'me' and 'mine'. She doesn't realize that whatever she reaches out to, and falls
in love with, is forever out of reach, edging towards dissolution. This all needs the
deepest examination, so as to see the truth and not fall into attachment and delusion.
People learn from the scriptures of such diseases as the fetters or underlying tendencies, but they
don't turn to check them out in themselves. One takes up words and translates their
definitions, yet one doesn't see that the wrong view of holding to personality is the direct source of all one's suffering and torment. One
not only fails to comprehend this plain truth, but then one turns and unthinkingly submits
to upholding such wrong view. This is why the mind is in such a state of profound
It is normal for people to have knowledge about many things, sometimes to the extent
that they can't relax and must be forever researching new matters. They know what's good,
what's right -- they know it all! Whatever the subject, they manage to concoct an answer,
finally spiralling out into wild conceptualizations. They simply know too much! This style
of knowledge is that of the defilements and craving; its antidote is the knowledge arising
from mindfulness and wisdom that penetrates to the truth of the mind. If we should give
free rein to this obsession with wild imaginings, the mind will exhaust itself and we will
eventually suffer a nervous breakdown. If we allow ourselves to get into such a state then
we'll end up insane. Some cases may stay deluded until their death and, on being reborn,
they will return to that same delusion. This transpires from a lack of critical
examination and from not trusting in the application of Dhamma. Tranquillizers and similar
drugs for the mentally ill merely relieve the external symptoms but do not get to the root
cause. A radical cure depends on the control of one's own mind, using mindfulness and
wisdom to brake and critically check, enabling the mind to free itself from its delusions.
This is the complete cure of Dhamma.
That Dhamma practice should be able to cure every kind of illness should merit some
thought. Each stage in your understanding of Dhamma will depend on mindfulness and wisdom.
Those who show no interest in Dhamma -- no matter how great their knowledge of worldly
matters -- will fall under the domination of the defilements and become subject to birth,
old age, sickness and death. Once you come to understand Dhamma, following the Lord
Buddha, the mind will become bright, calm and pure. This knowledge is of far more value
than that which you have acquired for your livelihood's sake, or that which you obtained
by being pleasurably -- but temporarily! -- engrossed in various entertainments.
When you come around to constantly examining your mind, you'll see that when anxiety
arises the mind is not free and will not accept the truth of the Lord Buddha's words: "Go
out from desire in happiness." Being burned alive in the maw of desire through
indulging in the five sense strands -- sight, sound, smell, taste, touch -- is hardly
'going out from desire with happiness'. But if you correctly see that the penalty of
desire is suffering, it will cease to gratify and the mind will be freed from desire. At
that moment, when the mind is unattached to sense objects and is free of desire, you can
penetrate to more profound levels and truly know whether it is really happiness. The free
mind will know of itself that happiness is not being overwhelmed by suffering or aroused
to passion. The mind without passion will immediately incline solely towards freedom. Is
this what you want, or are you satisfied with lust and insatiable desire? Consider
carefully and make your choice.
Inclining the mind towards freedom and release from the entanglements of passion and
lust brings a natural state of purity and calm. Surely, compared to this freedom and
happiness, the turmoil of sense desires will seem loathsome and repellent. If you don't
reflect upon this you'll become absorbed and lost in never-ending desires and passions,
caught and confined in the cage of craving. Held in the grip of this disease so difficult
to cure, isn't it high time you turned to radically curing it by destroying its root
When the mind fixes on a desired object, you must reflect and see the harm and
suffering that arise and compare it with the happiness of the mind freed from desire. You
must constantly examine this suffering and the freedom from suffering in your own mind,
attending to it with every in- and out-breath. The principle is set down in the scriptures
in the Foundations of Mindfulness, which describes many different ways to examine and
reflect. But if you don't actually apply them in your practice, no matter how many of the
texts you read, it will be of no benefit. You will continue merely groping along in the
dark without understanding anything. To detect this insidious disease requires mindfulness
and wisdom, and these must be nurtured and applied so that they become well established.
If you only do this sporadically and irresolutely, you will always end in laxity and make
no progress in Dhamma practice. It is just this progress that leads to a lessening of
suffering and a decline in desire -- as you will see for yourself. You'll realize that the
most direct way of practice is constant reflection and examination, and will see how best
this can be applied in your daily life. Those of us here who devote our lives to Dhamma
through following the training rule of chastity
must especially consider this carefully.
This way of Dhamma practice needs an earnest application of mindfulness and wisdom,
persevering with them until true knowledge arises. But initially, how should one
investigate so that new understanding may arise where previously there was ignorance? When
the mind is possessed by ignorance and delusion, you can't relax or be indifferent but
must concern yourself energetically with escaping from that which brings harm and
suffering. You must discern what it is that brings brightness and clarity to the mind.
If this isn't done, the mind will tend to be seduced by surrounding sense objects and
you are left with just scholarly knowledge and talk. In fact, your mind truly doesn't know
what is what, and any scrap of insight that does genuinely arise will not be followed up.
You'll relax, become preoccupied with things, and neglect the practice. It is therefore
important to be very careful about this and bring mindfulness and wisdom to bear so that
they can be steadily trained and perfected. When you can penetrate to the truth of
impermanence, suffering and not-self, even if just for a moment, you'll see that this is
truly the perfect way to extinguish all suffering. Whatever remains undiscerned must be
earnestly investigated and related to what one already knows. This leads to disattachment
from self and others, from 'mine' and 'theirs'. Just a momentary insight gives value to
your life, otherwise you'll remain in the continual darkness of ignorance and ceaseless
imaginings. The mind being caught in constant turmoil is truly a wretched state of
Meditation must therefore be steadfastly developed. You must build it up as an asset of
the mind and not be concerned only with eating, sleeping and other bad habits. You must
watch over the mind so that it stays under the direction of mindfulness and wisdom, always
pulling it back and never leading it out to other concerns that are a waste of time. A
first step in the practice is the code of conduct, necessary because otherwise things only
slide into distraction and confusion. You must therefore place yourself under precepts and
discipline, for it's this that can bring great benefit. You'll then come to see that this
life is meant only for training yourself towards the elimination of defilements and
suffering; and doing it before the body itself is laid out in its coffin. Without this
concern for practice and for finding a suitably quiet place, the mind will tend to
overextend itself with notions of conceit. Therefore you must all decide on the way to go,
blocking the wandering of the mind after sense objects and moods, and bringing it back to
investigate within yourself so as to steadily develop calm and tranquillity.
The Lord Buddha rightly set down various methods for developing meditation, including
mindfulness of breathing. If we don't take up one of these methods as a basis for
practice, even though it may still be possible to gain results they will be unsteady and
fleeting. But with a basis of practice to aid one, the mind can be brought under the
control of mindfulness and clear comprehension, without fading into distraction. How
should each of us go about this to obtain the desired results? In your daily life, how can
you improve your practice? These questions warrant great concern and consideration. Don't
be careless and forgetful. Whatever you do in your practice -- including the guarding
of the sense doors -- must be followed through
steadfastly without vacillation or distraction. Otherwise time flies by, your life ebbs
away, and you achieve nothing. Inattentive and halfhearted, how can you expect to escape
from suffering? What a waste -- be earnest!
Such concern, when it arises authentically, enables you to correct and right yourself.
It steadily wears away at your distraction. Your investigation should centre on
impermanence, the suffering involved in such change, and the lack of self in all of it.
You then must focus on the central point of 'knowing' and penetrate through to clearly
understand impermanence, suffering, and not-self in both body and mind. When you succeed
in clearly realizing this, you can truly be called wise, awakened and happy through
Dhamma. If it is genuine insight you'll no longer feel any attachment or involvement with
anything. You will be free of feelings of 'me' and 'mine'. Does this sound appealing? I'm
not talking about trivial matters. This is serious -- I tell you plainly -- and you must
concern yourselves seriously. Halfhearted listening to what I say is no use, you must
really try to gain insight within yourself. This brings such great rewards that it
deserves your special attention. Above all things concentrate your attention on this.
May Dhamma be the guiding light in your life.
1. naama or ruupa [Go back]
2. sa.myojana [Go back]
3. anusaya [Go back]
4. sakkaaya-di.t.thi [Go back]
5. brahmacariya [Go back]
6. indriya sa.mvara [Go back]
3. Establishing a Foundation of Mindfulness
6th November, B.E. 2513 (1970)
Concern for Dhamma practice is of the greatest value because it leads on to wisdom. Its
steady development will allow you to '(inwardly) read yourself,' by using a careful
examination of suffering and the harm caused by the defilements. Occasionally, you'll be
able clearly to discern the situation and resolve to get free. The mind is then calm and
serene, without those agitating thoughts that, through one's negligence, had previously
been allowed a free rein.
The principle of self-examination is a tool of vital importance and requires regular
and specific development. It brings the mind to stability by securing it with mindfulness
is essential. Otherwise, the mind will waver and vacillate following contact with various
objects, which will eventually lead to proliferating imaginings and turmoil. By
controlling the six sense doors -- which means having mindfulness constantly in attendance
-- one lays a deep, immovable foundation. This can be compared to driving piles into firm
ground rather than mud, where they would sway under any external force. Mindfulness is
therefore necessary for controlling the mind, so that it is stable and can withstand
contact with objects, neither craving them nor being repelled by them.
This firm mindfulness must be maintained in each posture and with every breath, and
this will effectively check the mind's wild chasing after sense objects. Otherwise, the
mind will be like a rudderless ship, battered by wind and waves (which are the sense
objects) and drifting helplessly. Mindfulness is therefore essential in securing the mind,
allowing it to stabilize and investigate for insight.
Initially, in order to establish a foundation of mindfulness, you'll have to
concentrate on centring and balancing the mind in impartiality. At this stage, there's no
need to speculate or be concerned about any matter. If you can fortify and hold this
centredness, it will become the base and standard for your investigation. But this
impartiality needs careful checking to make sure that it's not just a state of
indifference and inertia, or absent-minded preoccupation. You must be neither scattered
nor engrossed in things. Sitting straight-backed in meditation; maintaining mindfulness
and centredness is all that is required. There's no need to think of anything. The mind is
firm, unswayed by whatever may arise, be it pleasant or painful feelings. One's attention
is locked onto the stability of mind, and excludes all feelings (and moods) and it's this
that leads to equanimity.
Guard against any inclination towards either absent-mindedness or infatuation with some
object. So that if you're sitting in meditation, after thirty minutes of the hour's
session the mind is established and continues to be so for the remaining time. When
changing posture to standing, walking or lying down, notice that though the body has
shifted, the mind is still centred and unshaken. Mindfulness, which must be sustained with
every breath, is the kingpin in this, forestalling the imaginings and concoctions of mind.
Then, with the mind centred and neutral, the intense concentration on the in- and
out-breath can be relaxed to a suitably moderate level. In the hour's session, the mind
will then be without worries and distracting thoughts. Afterwards, you'll start to notice
that in whatever you do or say, the mind has a natural 'poise with knowingness'.
When the mind is thus stationed, it will have all-round protection so that contact
with external objects will not affect its stability. Even if it should be drawn out
for a moment, it will quickly and without coercion return to maintaining its base. What
had previously stimulated attraction or repulsion, a pull to this or that side, is
rendered ineffectual because the mind is now centred and neutral. Any wandering or
distraction can be countered by a critical examination of the virtues and attributes of
the centred, stable mind.
The foundation of mindfulness must be deeply laid within every posture and constantly
developed in every action. Once the base is set, the mind becomes compliant, calm and free
of imaginings and turmoil. It steadily grows more refined and is able to penetrate and
examine, knowing both its stability and its disinterestedness in those brief
external contacts. Any craving can thus be disposed with. When changing your position --
perhaps in response to painful bodily feeling -- the mind will neither fix on the pain,
nor on the new pleasant feeling (with the improved circulation), but will be intent in
itself. This stability permits you comfortably to avoid the cravings involved with
feelings. The ordinary untrained mind on the other hand will be irritated into pursuing
pleasant feelings. With repeated practice, the foundation's piles are driven deeper and
deeper, so that there is no swaying under the impact of sense objects and moods. No longer
are you restlessly drawn out after sights, sounds, smells, tastes and tangibles; no longer
indulging in meaningless thought fabrications because of your lack of mindfulness.
This stability of mind needs constant attention and strengthening. Then the examination
of impermanence and not- self, which usually deceive the mind, can be set up. The mind,
like a mischievous monkey, tends to wander away. Yet even monkeys can be caught and
trained, and so it is with the mind. It must be first caught and tied with mindfulness,
then tamed and disciplined.
The training of the mind can neither be excessively forced nor abandoned to
complacency. Everyone must find out for themselves exactly what brings results. If you are
only casually mindful, the mind will lack a foundation and be easily distracted by sense
objects and moods. It will then be impossible to brake, to calm down and free yourself.
The firm establishing of mindfulness in every posture -- standing, walking, sitting or
lying down -- becomes essential so that the monkey is tethered and can only circle its
post, without being able to get into mischief.
Once the mind is trained, it will be calm and capable of self-examination. However, any
obsessive imaginings show up a deficiency and you'll have to train yourself further,
because it's precisely this lack of firmness that underlies all your turmoil. Why should
the mind be so wild and disobedient? Practise -- so that it calms down and rests in
At this stage, the mind is stabilized and supported by mindfulness in all postures. Any
distraction occurs for only a moment and without attachment. You'll now have to perfect
this so that all distractive imaginings and moods, arising from contact with external
objects, are subdued and completely cease.
This training isn't so very difficult. The vital point is being aware of the mind's
centredness in whichever of the various meditation subjects you choose to use. If
attention wanders, always bring it back to the established mind, and the foundation will
continue to be laid. Such mindfulness is then always available for investigation, because
the firmly settled mind is also able to see clearly. It can discern the truth and
falseness within oneself, whereas the unsettled mind can only swing around to haunt
and jumble everything up to fool you. The established mind can therefore get rid of the
defilements and suffering from every side.
This way of practice depends very much on diligence and perseverance in establishing
the mind. Then, just as a firmly anchored post isn't shaken in a storm, so the various
defilements with their resulting anguish and distress can no longer afflict the mind. When
this is realized, you'll no longer go out with fondness for this thing or aversion for
that. Such equanimity can then become a basis for investigation and insight. But
initially, in stabilizing the mind to a deeper level, there's no need to involve yourself
with any thinking processes. Preoccupations and absent-mindedness must both be guarded
against, for it's at this point that delusion and the machinations of craving takes over.
The firmly settled mind might waver a little but it will quickly correct itself so that
the basis of mindfulness can be used for examining impermanence, suffering and not-self.
In the beginning stages, though not absolutely essential, it's better to concentrate on
stabilizing the mind. If you try to focus the mind without such stability it's liable to
fly off into uncontrolled imaginings. Therefore, settle your mind, steadily focusing it so
that it develops to the profound level imbued with freedom.
The torment of the defilements with their domination of the sense-doors will then be
overthrown. This is because with such firm control over the mind, the eyes and ears, the
nose, tongue and touch will also be guarded. Without a firm foundation of mindfulness
there is no restraint of the senses, for the eyes want to look, the ears want to hear and
come into contact with the myriad sense objects. With the mind centred, it's already
protected and so there's no need to guard the actual senses themselves. Then, whatever you
say, the mind is settled without harking after notions of: "That's good -- I like it;
That's bad -- I dislike it; That's pretty ... That's ugly ..." The mind is no longer
fixed on externals, but keeps to the principle of being centred and uninvolved.
Every experience is now received with impartiality because five of the six sense doors
have been closed, and the mind is centred and steady. When sights, sounds, smells, tastes,
or tangibles arise, the mind isn't attracted but remains centred, controlling all. Just
like that. Try it.
It is now the end of the Rainy Season. During this week, you should all make an extra
special effort to establish the heart with mindfulness. In the Lord Buddha's time, it was
during this period -- when the lotus and water lily bloom -- that a meeting was arranged
between the Lord Buddha and his senior disciples. They had just finished training newly
ordained monks and novices during the Rains. As in other years, I want to stress this
again to encourage you to make the mind steadfast. When this is achieved the mind will
bloom, unwithered by the defilements, heat and myriad afflictions. So you should all try
for this during the coming seven days.
Watch over the firmly centred mind so that it receives constant support. Except, that
is, for when you're asleep and even then the mind should be centred right up to the last
wakeful moment. Try it, and you'll find on awakening that the mind has remained centred.
It will be free of craving and all the suffering this involves. Then you'll be able to see
for yourself how the mind gently blooms.
With the mind established it is naturally cooled and soothed without effort. You can
be assured that this mind will neither be scorched by the defilements nor led into
self-inflicted craving and torment. The fires of lust, hatred and delusion can't touch
it. But please understand that this can only be achieved with genuine exertion and
constant mindfulness. Playing about and being irresolute will only hand you over to the
torments of the defilements.
Dhamma practice is one of restraint and steadfastness, clear of any mischievous
pursuits after sense distractions. Whatever you do, whether eating or excreting, make sure
the mind is established within. When you realize this state, the mind will be unshaken by
turmoil and free of weakness. It will be established in a freedom beyond harm from those
things that had burnt it. It is free for through introspection it no longer grasps and
embraces such things, and is therefore constantly protected. In such a state there are no
thoughts of self, there's just the stabilized mind. Sustain it for seven days and
you will know the results for yourself. So please persevere!
Each day keep a check and record of your progress. Don't become lax and erratic. Keep
the mind steady and don't weaken in your resolve -- really try to make an end of
suffering! If you are irresolute, you will fall for the provocations of wanting things and
doing things, and thereby you'll enslave yourself and suffer.
Your daily life should give good opportunity for self- examination. Enter the
battlefield. Firmly centre yourself. The uprising feelings and moods should be seen as
neutral without involvement in notions of good or bad. Everything is halted in centredness
because without intention there is no good or bad or self. Sustain
this centredness and freedom from self, and know exactly how the lotus blooms. If it
doesn't bud and flower, know that it's withering and rotting in the heat of the
defilements and your inattention. Please apply yourselves to establishing the mind, and do
your best to bring the lotus to bloom. Make sure it doesn't become scorched in the fire of
4. Struggling against the Defilements' Hordes
13th November, B.E. 2513 (1970)
We are meeting here again today and some of you have already spoken to me of your
practice. I would like further to emphasize that your development of mindfulness and self-
inspection requires a suitable basis in effort and perseverance. We have all heard about
the mind being enshrouded in defilements, and we can only falter and slip back by not
pressing on with practice. If the mind lacks energy, it's time to increase and maintain
the pressure of practice, thereby enabling us to break through with insight. Such insight
isn't merely a matter of 'thinking it out', for it's an examination based in the
concentrated mind, which is calm and stabilized to a sufficient degree. This calm, centred
mind, without imaginings or thought fabrications, without positive or negative reactions
to emotional objects, requires a careful and subtle investigation into its various
conditions without disturbing its balance. A cursory understanding is hardly true
knowledge, for one knows merely the external calm or those characteristics of mind that
still sway under the defilements, without any lucid insight.
Make the effort to analyze and examine within, searching for the understanding to help
you along and constantly sharpening your investigation. If you aren't at this
investigative stage, true knowledge won't arise because your knowledge and mindfulness are
still at a relatively superficial level. Taking the physical body up for examination, you
can analyze it as either made up of the various elements -- earth, water, fire, air -- or
inspect aspects of its loathsomeness. This will lead to an understanding about the body,
which can be advanced in each posture so that your thoughts never wander off course. Your
work is meticulously to focus on and destroy the defilements in whatever guise they
The qualities of heedfulness and non-distraction will advance your practice along
smoothly. It's as if one becomes experienced and proficient in treating and eradicating
the subtle disease within the mind -- which is the malady of nescience and delusion.
Normally, we can't comprehend even the grosser aspects of this condition, but when it's
been stilled by firmly establishing the mind we'll be able to penetrate through to the
deeper levels and discern the deceit and cunning of the defilements. With this seeing and
understanding you'll be ready to renounce them as they swerve away to find a sight or
sound, a delicious taste or smell. Whether it's aimed at the relishing of bodily contact
or pleasant mental contact, you must be wise to it all. But this is difficult to perceive
because we still have so many desires for pleasure at a very coarse level, involving
pleasant feeling together with perception, thought and awareness. Thus we are infatuated
by their guiles, fall into negligence, and end up understanding nothing.
This is a subtle affair because such alluring pleasures are really only concerned with
lust, sexual desire and craving. These instigate the mind to swerve out through the five
senses after delightful objects remembered from before. Long past impressions -- whether
good or bad -- are conjured up, which we deludedly grasp at and sink ourselves in anguish
and total sorrow.
To understand these myriad disease-carrying germs within yourself is difficult.
Although you may well discern and dispose of some of the more external problems, overall
it's of little help. Wherever they are concentrated together, this master- problem is
stubborn and determined to remain master however much you may try to overcome it. Remember
that if your mindfulness and wisdom aren't yet strong enough, the battle will also upset
the basic calmness of mind.
Dhamma practice requires a careful balancing -- neither too tense nor too slack -- so
that you always strive with the appropriate response, which is the Middle Way. You will
have to notice in yourself the state of mind that is controlled by mindfulness and wisdom,
and constantly support and sustain it with diligent attention. This allows calm and
stability to arise for longer periods until you become intimately acquainted with it. At
times you will recognize the need to put on extra pressure to force the results because,
even though it may be hard to do, you can't just give up halfheartedly. Weakness means
there's no way to stop the mind drifting back into its old wilful ways, so you must apply
force: strong mindfulness and wisdom, vigorous exertion to the point of sacrificing life
if need be. When the time comes to battle it out you'll have steadfastly to fight on,
sometimes using a vow to fortify your resolve, until you can vanquish the mind's stubborn
obsession with coarse pleasure and desire for things. Otherwise the mind scrambles
distractedly after whatever attracts and lures it through the senses. Unable to resist, it
becomes increasingly frantic and agitated.
The easy-going acceptance of whatever 'comes up' means that when it is desire that
arises, you go overboard for it. This then becomes a habitual attitude of giving free rein
to your desires, because the defilements now know your weak spot and will continually
tempt and provoke you. It's like breaking an addiction to betel nut and cigarettes, or
indulgence in meat eating. Even though it's on a very coarse level such habits are still
very difficult to break because craving constantly waits for its chance to tempt you.
"Just a little bit," it invites, "it doesn't really matter ... just a
taste." They entice like the bait on the hook, for as soon as the fish is bold enough
to take one nibble, and then another, it's sure to be caught. So whenever we fall for a
pleasant taste, the defilements are waiting to draw in the line while we struggle
helplessly, impaled on the baited hook.
You must realize that the overcoming of the defilements isn't a trivial affair, but
requires steadfast practice. Weakness won't do, but you must also consider and gauge your
strength in this battle because the defilements have the power of a demon yet lie hidden
deep within your personality. How can you harass them to force them out? In some cases,
for instance in breaking an addiction, you can have a full-blooded fight and complete
victory without also killing yourself in the process. But an all out battle isn't always
called for -- especially in those deeper, more refined aspects that require a more subtle,
gradual approach and need careful thinking out.
You must learn how steadily to undermine the defilements' roots so that they gradually
weaken. When your base of mindfulness and wisdom is strong enough, you'll then be able to
turn the tide against them. However, if you still find yourself out-manoeuvred you'll need
carefully to analyze the situation. Otherwise the defilements will frustrate your every
effort, for when they decide they want something they'll brush mindfulness and wisdom
aside and insist, "I must have that! I won't listen to any objections!".
They really are that stubborn. So this isn't a trifling matter. It's as if you are face to
face with your enemy, confronted by a man-eater of a wild beast. What will you do?
This confrontation with the defilements needs very careful handling. If they should
appear right before your eyes, are your mindfulness and wisdom sufficient to counter them?
This is the horde of the enemy come to offer battle, to
burn and destroy. How should we handle them? What stratagem can we use to overcome them
right there and then? Confronted with bodily or mental pain or, worse still, with desired
bodily or mental pleasure -- what to do?
The pleasant feeling is a much more treacherous affliction because of its insidious
ability to mislead us, without our even realizing it. But you can be sure that nobody is
seduced by unpleasant feeling because it's just too painful! So how can you find in this
present, existing confrontation a means of disengaging yourself from both the pleasant and
the unpleasant? It's not a matter of practising and accepting the pleasant but rejecting
the painful. It's not like that at all. You must see through to both characteristics
and realize that both pleasure and pain are impermanent and therefore unsatisfactory.
If you don't discern this you will fall for the deception of craving that is only
interested in pleasure, whether it's of the fleshly variety or whatever. In every posture
isn't there always an obsession with finding pleasure?
By trying to lose yourself in pleasure with its multifarious forms -- it doesn't matter
what as long as it gives only pleasure -- you'll fall unaware into the mire of
suffering. You'll be stuck there because of a lack of investigation into impermanence,
suffering and not-self. You will be deceived into welcoming bodily and mental pleasure as
beneficial, whereas on careful examination they are found to be suffering. By
understanding all of this, you'll start really to comprehend the truth of impermanence.
When the mind no longer continually insists on pleasure, your suffering and anguish
will lighten. Furthermore, you'll see that in reality there is no pleasure to grasp hold
of anyway -- but only suffering. Your grasping should therefore start to come under
control. When we have chanted the scriptures together, it has been about this: "r
pa, vedanaa, sanyaa ..." -- "form, feeling, perception ... are all suffering". Yet you still fail to penetrate to the
truth of this within yourself -- which is made up of just these things. Without a new
perspective on true knowledge, you must fall into delusion, trying to attain pleasure,
always pleasure. When in fact all you get is suffering. You shut your eyes and ears, and
refuse to understand anything. If you really did understand, the mind would become much
more peaceful, calming down from its wild chasings after nonexistent pleasures.
Craving is an initiative that startles and frantically agitates the mind. It arises
from the desire for pleasure, so you will have to investigate to see that: such pleasure
doesn't really exist; that the natural state is one of suffering; and that it isn't 'me'
or 'mine'. You will need to analyze and differentiate. First, take the integrated body
apart into its separate elements without allowing any of them to be seized on as being
'me' or 'mine'. Continually go over and over it in this way, until you realize its truth.
The same idea is contained in the Recollection of Using the Requisites of Life
(which are robes, food, shelter, and medicine) that we chant together. If we don't analyze
and understand this properly, then we must fall into the delusion of loving and pining
after this body -- "it's me, it's mine!" We repeatedly seize upon it
without quite realizing what we're doing, even though Dhamma teaching is ready and waiting
and complete. We may have tried in a cursory way to consider it all, yet only achieved a
very vague understanding that tended to wander away into distraction. Such investigation
does not penetrate because the mind has no foundation and is not based in calm. The mind
chases after and fabricates various agitating concerns, yet never catches anything of real
importance. It's like a half-blind man seeing a blur and managing, as time flies by, just
to snatch the odd idea or two.
Those who are unconcerned with pursuing Dhamma, who are indifferent about what is right
and wrong, remain unquestioning and have no uncertainty or doubt. They are enveloped in
the darkness of ignorance. When you start to examine Dhamma, any points not yet fully
understood must naturally arise as doubts or queries: "What's this? How should I
understand that? How can I dispose of this?". These questions need to be taken up
and worked at. If you don't, it plainly shows your lack of mindfulness and wisdom.
However, a cursory investigation, picking it up and then leaving it unfinished, means you
will never be able to penetrate to the root principles of practice. You'll know a little
-- and that's all. With mindfulness and wisdom still underdeveloped and an exertion effort
that's inadequate, you will lack the courage to penetrate into the Noble Truth.
Trying to estimate for oneself about what's right in one's practice may become
self-deception, which will then make it impossible to overcome suffering. If you happen to
understand something, don't go out and brag about it or else it will turn and befuddle you
in many inextricable ways. Wise people and sages have always been careful to press on with
their investigations -- even if they really have gained some insight -- never
getting stuck and satisfied with their present level of practice. They never boast about
their accomplishments, for that would surely be the mark of a fool. The clever person
constantly searches out the obstacles ahead, which are always more subtle than those
already overcome. They never rest content with the present lucidity, but always want to
penetrate further. With the defilements still burning and scorching one, how can one
afford to stop to brag of such and such an achievement -- even if it might be a genuine
insight? Without a firm foundation, you'll always need to be careful and cautious about
In your investigations with mindfulness and wisdom, it's the danger of carelessness and
heedlessness that takes on the greatest significance. Only when heedful can you reckon to
keep abreast with your life's span, the term of which is always ebbing away. But what
exactly is this heedfulness, this avoidance of negligence? This is the vital question. If
you remain ignorant of it, however much tranquillity you may gain -- by guarding the sense
doors, for instance -- will eventually falter and you're back with the old turmoil.
Be careful! The defilements will provoke and force you to speak and bray; they won't
allow you to keep your mouth closed and quiet. Without understanding the underlying
intentions and basic situation, you will only deceive yourself and end up going the
rounds, bragging of your past attainments: "I attained calm for so many years
...". It's a deceiving of both yourself and others. For, in reality, you are still in
bondage to stupidity, following the dictates of the defilements within yourself, without
even realizing it. Then, if anyone should offer praise, the ears prick up and you puff
yourself out. Instead of explaining about suffering and the harm of the defilements that
you have managed to understand, you just boast about yourself.
You can't just bumble foolishly along, for this Way demands the alertness of
mindfulness and wisdom. After proper examination, you'll find there's nothing to be idly
amused and preoccupied about; that both externally and internally it's all really one
great deception. It's like being alone in mid-ocean with no island or shore in sight. Can
you now afford just to sit back and relax, or make a temporary show of effort and then
boast about it? Of course not!
When a person's investigation penetrates through to ever more subtle levels of mind,
they will steadily become both calmer and more reserved as well. This is comparable to
the increasing knowledge and mature circumspection of the child as it develops to become a
teenager and then an adult. Mindfulness and wisdom must be continually developed in this
way so that you can discern, in whatever arises, what is right or wrong, true or false.
This will enable you to relinquish and let go of it all. Attaining to this true Dhamma
practice will make your path through life smooth and even. Otherwise, you'll fall into
boasting of temporary success in techniques of tranquillity practice and eventually find
yourself in even greater distress. This is where the defilements proliferate and one
plunges headlong into their conflagration. You'll (cockily) elevate your head into a mass
of internal fire!
Use the torch of mindfulness and wisdom to neutralize and extinguish the blaze of the
defilements that sears your mind. Do so with an increasing faith in your own efforts Don't
allow the defilements a chance to insinuate their 'command post' with its various
stratagems. You must be alert and equal to them. Be circumspect -- don't fall for them!
Whatever rationale they come up with can only succeed when your mindfulness and wisdom are
deficient. The defilements lead you away by the nose, openly scorching you with their
fire, yet you are still able to open your mouth to brag and boast! Turn and inspect this
in yourself. Check every aspect, because right and wrong, truth and falsity, are all
within. It's not a matter of external observations. Any external damage is nothing
compared to the internal hurt from the defilements' blaze.
When 'I myself' raises its head, if you are not wholeheartedly committed to
Dhamma practice, there's no way you can overcome suffering. A little knowledge, a little
renunciation, can't get to the root problem that lies buried deep down. This must be dug
out. It's not just a matter of resting easy after some temporary and superficial success.
This won't do because the defilements lie deep in the basis of personality, which can only
be searched out with the delicate but thorough examination of mindfulness and wisdom.
Otherwise, if you stay on the coarse level, you can practise until your body lies rotting
in its coffin, but it won't have affected the basic personality problem.
Anyone with a careful and scrupulous manner of practice is able to see their own
deficiencies and faults of character. They will need to control and overturn pride in all
its aspects, not allowing it to act big, to become inflated. However, the actual
elimination of this disease isn't so easy. For those who haven't persevered with a
rigorous enough self-inspection, the process may actually only increase their conceit,
their bragging and 'teaching'. Yet should they turn within and discern the conceit and
deceit of self, a profound feeling of weariness and sadness will arise. One will
pity oneself for the stupidity of such self- deception. So you must set yourself to battle
on. However much pain, however many tears -- persevere! Don't be only concerned with
pleasure seeking. Determine that, "Come what may, I will keep on with my striving,
with my practice of chastity, throughout this life."
Don't grumble about the first small difficulty, that, "It's a waste of time.
I'm quite content with giving in to the defilements." And then quit the task. You
must take just the opposite stance. When temptations and provocations to 'grab this, take
a lot of that' arise -- don't indulge, don't take! However marvellous it seems, give a
firm refusal, "I don't want it." This is the only way to withstand the
snares and deceptions of the defilements. They scare and trick in every manner of ways, so
that even if you get wise to one stratagem they simply change to another, and another ...
Acknowledge the situation:
"I have been continually and variously deceived by the wiles of the
defilements, and I'm still ignorant of the truth inside myself. Other people may fool me a
little but the defilements do so all the time. I fall for them and follow them the whole
way. My trust in the Lord Buddha is nothing compared to my belief in these defilements.
I'm a disciple of the demons of desire, passively allowing myself to be led ever deeper
into their jungle wilderness."
If you can't see this for yourself then you really are out there, lost and being burned
alive among the corpses of that jungle charnel ground. There, the demons forever spit and
roast you with desires and every form of distress.
Though you may have come to stay in a place void of distractions, these demons are
still at work, persuading, tempting and trying to draw you away. Just notice how the
saliva flows when you come across any delicious object. So you must make the decision to
be either a warrior or a victim, and in your practice to struggle to overcome this horde
of defilements and desires. Be always on your guard, no matter which way they enter to
seduce and deceive you. Nobody else can come in to lead you away, but the demons of your
own desires can and do so with relish.
You must break this bondage through scrupulous attention and examination of yourself
and thereby attain freedom. Strenuously develop your mindfulness and wisdom, gaining
insight and letting go of everything, until all your suffering is extinguished.
1. Maara [Go back]
2. "ruupa, vedanaa, sanyaa..." [Go
5. Overcoming Suffering
21st November, B.E. 2513 (1970)
Today, I wish to comment on the principles of Dhamma practice, because when applied
properly they steadily offer insight into the truth and falseness within oneself. This is
valued highly because all of us must come to see in ourselves the (Four) Truths of
Suffering, its Origin, its Cessation, and the Way Leading to its Cessation. Whoever
remains totally ignorant of this falls into the suffering of the world. Even though they
may reside in a monastery they won't gain any benefit from their vocation. It's the same
for those who live at home: all they possess there are precepts, because lack of true
understanding means their practice will tend to wander away towards worldly pleasures and,
The practice of investigation must continue until one comprehends suffering and its
origin, the power base of defilements in the mind. The steady elimination of these
defilements is truly the Supreme Way. Those who don't practise at all are left behind,
blind and ignorant in the midst of defilements. They are led unaware into suffering and,
unless they find Dhamma and the way of practice, they are doomed to birth and death,
making kamma for their next round of suffering.
When you catch sight -- through your practice -- of what suffering is really about, you
will strive to overcome it and never again be heedless of the danger. This means a
constant struggle for victory, always cutting away at your faults until arriving at the
more subtle aspects of suffering, craving and defilement. A deep probing and a delicate
examination are required, while a mere superficial inspection proves inadequate.
Therefore, the mind must be firmly established with mindfulness and focused inwards
without any outside distractions. When you do turn within, you will be able to see the
truth of suffering and its origin, craving and the defilements. You will then know their
features and traits, and be able to destroy them.
Truly speaking, Dhamma practice is only concerned with one thing: it all comes down to
suffering and its origin. This is the central, pivotal point in human life, and even all
the animals are in this same predicament. Ignorance and wrong view insinuate a
propensity to grab and consume every sort of thing, but right view will clearly
reveal the truth of suffering and its origin.
You can also think of it in terms of fixing attention on seeing the truth, for
without fixing on suffering you can only remain ignorant. The unsecured mind will
always tend to drift away, following and becoming absorbed in emotional objects.
Therefore, when you try to focus attention on Dhamma, the mind -- which has been
habitually allowed to wander away -- may well resist and struggle. You must then rely on
repeated effort to secure the mind until you realize the way to tame it and bring it back
under constant control. It then becomes easier because the mind no longer tends towards
distraction. However stubborn a problem it may have appeared at first, it can now always
be tamed and brought back to calm.
But never underestimate the strength of the defilements. Should the mind prove
intractable, you must apply maximum effort to seek out the reasons why it won't calm down.
A halfhearted approach won't succeed, for it needs a 'fight to the death' attitude. If
your only concern is for pleasure and comfort, then be assured you will never gain release
from the domination of the defilements.
The mastery of the defilements envelops the whole of the basic personality structure,
making it formidably hard for anyone to find out the truth about themselves. A mere
smattering of knowledge certainly won't stop you from going astray. You'll thereby abandon
the quest and involve yourself in various excursions, without recognizing the vital
importance of Dhamma practice. You'll no longer bother to be strict and vigorous in the
Dhamma work, but instead will absorb yourself in grabbing things under the defilement's
direction. By weakly groping along like this the clear seeing of suffering is made all the
more difficult by allowing the mind to abscond. It is concerned only with swallowing the
defilement's bait. When the defilements announce their slight discomfort, you will quickly
pander to them and take the lure. You neither appreciate the power and mastery of craving,
as it swerves away after sights, tastes, smells and sounds, nor the resulting harm of such
This ceaseless activity means you will never be able to bring the mind to stillness. It
leaves one squarely sunk in suffering even though you may try to shut your eyes to it all.
Through Dhamma practice one gradually realizes one's situation, and this conveys a steady
easing of the suffering -- as long as you aren't heedless. Whereas before you were always
defeated and burned, now you prevail by turning the flame of mindfulness and wisdom back
onto the defilements. So abandon your delinquent and heedless ways, and realize for
yourself the benefits of Dhamma. When you take Dhamma to heart, it will keep the practice
progressing, but inadequate effort will only reap you more and more misery. Resolve to
practise until your final breath!
Don't be feeble and easily led astray. Those with mindfulness and wisdom will
understand this advice, but those deficient and unpractised will instead swallow the
defilement's lures. Rather than surmounting suffering, their practice will then regress to
its former state. Their attempt at skilfullness will mutate -- through delusion -- to
become suffering and unskilfulness. They will criticize Dhamma practice as being futile
and bad. If such a person submits to the defilements, Dhamma practice becomes impossible.
The practice of Dhamma involves great struggle and endurance. It's comparable to rowing
against the current, for one needs great exertion to succeed. Going counter to the
defilements is just as demanding, for they're always waiting their chance to drag one down
to a lower level. If you aren't alert and don't utilize the Lord Buddha's Dhamma in
examining yourself, your strength will fail. This is because mindfulness and wisdom remain
weak and vacillating, especially when compared to the strength of the defilements. If you
go over and combine with these tempters and agitators, you will be led wildly astray into
Dhamma practice is, then, a going against the current of suffering -- because suffering
is the crux of the problem. This is where you must focus your practice, because it's only
by actually seeing suffering that you will be drawn to discover its root source. Wisdom
will then be able to track down exactly where suffering springs from. For those with
mindfulness and wisdom the arising of suffering is taken as the ideal opportunity to
search out its original source -- to be able cut it off there. Such investigation proceeds
on many levels, from the coarse to the refined. It therefore also requires consultation
and advice, so that you won't stumble. Otherwise you might fancy that you can figure it
all out in your head. And that won't do at all.
There are many principles of Dhamma that the Lord Buddha left for our examination.
However, it's not mandatory to learn about every one of them. Taking up just some of the
more important schemes, such as the five aggregates
or name-and-form, will be of much value. However,
it does require a rigorous all-round examination, not just an occasional probe. This will
lead to the arising of a feeling of weariness with the whole situation, so that the
shackles of lust are loosened. Alertly guarding the sense-doors with tight supervision,
will enable mindfulness to outdo any lapses into negligence. Whether talking, acting or
thinking, be aware of whatever leads you into error. This persistent sustaining of
mindfulness must continue with resolution, for it is the way to end your suffering.
Mindfulness and wisdom stay retarded because the concern and interest in you are still not
sensitive and subtle enough. The more refined and circumspect you become, the more
mindfulness and wisdom are strengthened. So the Lord Buddha said: "Develop
yourselves fully. Make mindfulness strong in the mind."
The development of your practice through daily tasks follows on from the examination
and control of the mind. This will become evident in its accomplishments and benefits,
whether great or small. Increase your effort and don't be so easily disheartened. Don't
forfeit such a golden opportunity, for your life is steadily dwindling and ebbing away.
The development of mindfulness and wisdom leads on to Dhamma maturity. However, if your
defilements are gross and your wisdom coarse, you will have to take extra special care
when you arrive at old age -- and that eventually comes to us all. So grasp this moment to
develop the faculties of faith, energy,
mindfulness, samadhi and wisdom; all in balance together. Keep up a steadfast scrutiny and
investigation and you'll find that the temptations of the world have lost their appeal.
When you can see them as poisoned bait, the longing for worldly gains will cease. Dhamma
then becomes the refuge and beacon of your life. With this assurance in yourself, you can
only stride forward without any slipping back, while any uncertainty about the merit of
Dhamma practice will make you waver and turn astray. So be very careful that you aren't
pulled away towards the chasm and pit of fire.
If you can't free yourself you will be tugged at from every direction, because
the basic game plan is the tendency to be dragged down. But for those who are more
circumspect and have enough mindfulness and wisdom to discern suffering, there's no more
falling away and no more worldly hardships to endure. You will then feel a weariness and
distaste for lust, and the temptations of the world will lose their colour and
attractiveness. Your Dhamma practice will shake off whatever misled you into grasping at
alluring objects. You will recognize that death may come soon -- it isn't so very far away
-- and then there'll be no concern for owning or supervising worldly treasures, however
vast. With such realization, a great disenchantment and coolness towards worldly pleasures
will arise, and they will lose all their lustre. They will no longer be cherished and
esteemed, however, whenever required for Dhamma they may still be of use. Your ardour
cools down. After all, even this body that is perceived as 'me' and 'mine' is steadily
wearing out and falling apart.
Defilement and desire stand ready with their troublemaking for any lapse into careless
abandon. They then stab and punch through with the suffering involved in name-and-form
and the five aggregates. When your investigation really penetrates, the gross external
concerns about good and bad people or things are all swept away. Your attention is then
wholly fixed on insight to destroy this eminent self, this conceit of self. External
affairs fade in importance because the vital concern is the penetration to lucidity
within, where the bright light arises.
This bright clarity of insight isn't the same as common or ordinary light. You must
know it for yourself, otherwise it evades description. Mindfulness and wisdom will cleanse
the mind: ejecting, renouncing, eliminating and liberating according to their ability. Any
lack of mindfulness and wisdom, with its scrutiny and renunciation, leaves one surrounded
by internal darkness -- a gloom permeated with fire. The defilements conceal their
poisonous fuel so that the internal fires always blaze fiercely -- what can be more
terrifying than this? Even though this conflagration may lack substance, as soon as there
is contact with objects it flares up.
The bombs dropped on people are nothing compared to the three bombs of lust, hatred and
delusion. These are perpetually tearing the mind apart, whereas an air raid brings death
in just the one lifetime. But until there is practise of Dhamma you won't be able to
comprehend the gravity of the situation, which is like a slow roasting of the mind by the
defilements whenever there is (sense-) contact. To catch sight of the defilement's cunning
agility so that one can destroy them, requires proper tools and careful attention to avoid
Those who stay and practise here without the concerns and involvements of the world
will find they can progress relatively quickly. Depending on the proficiency of
mindfulness and wisdom, they will be able to refine their investigation and reduce
suffering. Each one of you will know for yourself the extent to which a life dedicated to
Dhamma practice is advancing towards the end of suffering. People who can never find any
free time to come and rest here, and those who come but don't truly leave their worldly
concerns behind, will be lost in a fog of diversions and preoccupations. They often like
to claim: "It doesn't matter where you practise. One can practise anywhere."
This is really just hot air. In actual fact their practice is stuck in the groove of the
defilements. Yet they still manage to brag about being able to practise "anywhere
at all". One might remark that their mind and mouth are out of alignment. Their
mind, though seething under the attack and heat of defilements and craving, isn't aware of
their predicament. It's as if something lives in filth and prefers to exist and die in
Those people whose mindfulness and wisdom remain quite coarse will quite happily play
about in the mire of their sullied minds. Those with a more mature and penetrating
mindfulness and wisdom, will feel disgust at such filth. As one's insight grows, so this
feeling of revulsion deepens and intensifies. One then sees the danger in preoccupations,
delusions and desire, because they're entirely concerned with suffering. One sees that
it's all a matter of impermanence, suffering and not-self. Then the questions: "What
do I want from life? What was I born for?" arise. Those who are ignorant answer:
"My life is for acquiring money and things to get rich." But that sort of life
is the same as falling into hell! Anyone who understands the Dhamma of the Lord Buddha,
realizes that there's absolutely nothing that is worth wishing for, or concerning oneself
with. Everything ought to be relinquished and released.
Those who are still attached to the five aggregates, thinking, 'they are my self,' must
investigate to see that each of them really embraces suffering. Alternatively, in a more
condensed format, they should realize that name-and-form is suffering, or, even
more broadly, that body and mind are suffering. When you can see all of this from the
coarse to the subtle level, you will be able to rise above pleasure and pain, for both are
then given up. However, without a full understanding you will still yearn for pleasure,
and the more you desire the more you will suffer. This also applies to any attachment
based in the peace and happiness arising from tranquillity-meditation. This then becomes
almost like an addiction. One craves and must consume the narcotic that, one considers, is
able to bring one pleasure. Insight into the nature of the continual craving and its
concomitant suffering never occurs to the addict. They want and they get the drug, and
think themselves very happy and contented!
The feature that continually foils the addict's bid to break their habit, is that after
taking the drug they feel quite content. Thus it is with sensual desire: it is sated only
to flare up again when the briefly assuaged appetite returns. People think that the
gratification of an intense longing brings even greater pleasure, without realizing the
inherent danger and suffering it involves. Such is the state of those with weak wisdom and
gross defilements. They don't see the turmoil of desire as suffering, and instead of
extinguishing it, they try to allay it by taking poison. This poison is the pandering to
the craving so that it's briefly gratified, then having to do it again, and again, and
again, until one is stupefied and deluded.
A person with mindfulness and wisdom focuses on the question: "Why must I
repeatedly indulge my desires?". They realize that it's the craving itself that
must be attacked, because by overcoming this one element, they will not only escape the
frantic effort to satisfy the craving, but will also do away with future desire. This is
the way that enables one to transcend suffering. However, the obsession with the pleasure
taken in consuming things, makes the disowning of such desire an arduous task.
All one knows about is how to feed on the bait and this makes one afraid to forgo and
stop. It's the dread of the addict not getting his drug, or, on another level, the
meat-eater not being able to give up their attachment to tastes. It's all a matter of
being a s]ave to desire. If you can't overcome such gross cravings, how can you ever deal
with the much more subtle longings rotting within yourself? With just a little persuasion,
off you go, swallowing the coarsest of baits, fussily arranging it to suit and satisfy.
You'll notice neither your exhaustion nor comprehend that the source of all the terrible
suffering that deludes and dominates all creatures in the world is found right here in
this process. Even though the Lord Buddha's Teaching sets out the most appropriate way to
investigate and meditate to get to the root of all this, you ignore it and continue to
swallow the bait. Staying immersed in pleasure, you can only apply yourself to follow
defilements and desire.
Our practice here is concerned with going against the current of craving and the
deviating mind. It means a multifaceted supervision together with restraint regarding any
sense-contacts -- sight, sound, smell or taste, for example. Such contacts arise to lure
and obsess one into liking some object and then, swiftly tiring of it, racing frantically
after something else. Continuing on in this way can only lead to complete agitation.
The malignancies in the mind are many and if you don't know how to curb and eliminate
them, you can't help but fall under their menacing power. Those who have seen the nature
of suffering will make it a life and death struggle. Just as the Lord Buddha did, when he
was prepared to give his life to overcome suffering. Don't think it's something that can
be done with ease and leisure. In each of his lives the future-Buddha had to endure hardship and suffering to help himself and
others. We too must be willing to sacrifice all possessions and wealth, however great.
It just can't be done in comfort. Dhamma practice is a battle and struggle, and whoever
endures and perseveres will gain success and peerless victory. This supreme victory means
that any problem can be examined and then resolved. So please keep on trying. It's not a
matter of gaining some limited success and then turning away to something else for after
every successful encounter mindfulness and wisdom will be strengthened. So you must be on
your guard and inspect whatever arises through the sense doors -- the eyes, ears, nose,
tongue, body and mind.
With application, your mindfulness will become sharper and more penetrating, and you
will start to understand about releasing and extinguishing. It's similar to grasping a
live, glowing coal and perceiving its heat -- and therefore quickly releasing it. Dhamma
practice is of supreme worth, but victory over the might of the defilements is arduous and
should never be underestimated. Therefore, strenuously apply yourself to reinforcing
mindfulness and wisdom, and the defilements will correspondingly lose their potency. This
is called progress in Dhamma, because it's the quenching of the suffering within. So while
you still have life and strength, apply it all to this task.
The Lord Buddha declared: "Whatever is still unclear, make it clear; whatever
is not penetrated, pierce it through; whatever is not complete, finish it off".
So don't be feeble and vacillating, always making excuses. The leaving-home for
'ordination' is also considered a sacrifice. In the Lord Buddha's time, people from every
level of the householder's life -- royalty, the very wealthy, the middle class, ordinary
citizens -- went forth, cutting themselves off from home and family and entering the Lord
Buddha's clan, with no return. He said that the falling-back into the former, petty
life was bad. The Lord Buddha's only concern was earnestly to pull people out of
suffering. So if we want to escape we must follow his example, cutting away worry and
concern for former relatives by entering the lineage of the Lord Buddha. This life and
practice under the Lord Buddha's discipline is truly the supreme way and refuge.
Those who follow the principles and discipline of Dhamma will pledge their life to the
Buddha, Dhamma and Sangha. Even those who have only managed an occasional taste of its
resulting peace, without penetrating to the whole truth, will make their commitment. They
realize that there is no alternative way that leads to freedom from suffering. When their
mindfulness and wisdom become more penetrating, they will see that on this shore there is
only anguish, with a never-ending circle of birth and death. They then become determined
to cross to the farther shore, making unceasing effort to renounce self.
There is nothing mysterious about this 'crossing over to the farther shore'. But first
you must give up the view of self in the five aggregates, by investigating to see them all
as suffering -- none of them are 'me' or 'mine'.
Focus on not grasping or holding. The Lord Buddha once spoke of the past as
below, the future as above and the present as in the middle. He also said that
unskilfulness was below, skilfullness was above and neutrality a was in the middle. To each of these characteristics he said: "Don't
grasp them!". You should not even grasp at what you think is Nibbana, the farther
shore. Consider the scope of the true realization of non- attachment concerning any
object. Those of you who can't fathom why even Nibbana isn't to be grasped at, must
reflect on this: Nothing must be either grasped or held. This is set down as a
Dhamma principle and is really the perfect summary of them all.
'Determined things' and 'non-determined things' submit to 'all things are not-self'. They should not be grasped and held. This summarizes the
whole matter, including the investigation to see the Dhamma Truth in both the world and in
the Teaching. One's mindfulness and wisdom need to see through the world, penetrating from
determined things to the non-determined, from the worldly to the
world-transcending. Yet this is all concerned with what's inside oneself, and not with
This insight into the essence of Dhamma requires a deep and profound understanding.
Then it's just a matter of releasing and letting go. The dictum: 'Don't grasp',
will suffice throughout your practice, from beginning to end. By not holding to 'me' or
'mine', it can be said that you are truly following the Lord Buddha's Way, and will
eventually win through to the complete cessation of all suffering. Then mindfulness and
wisdom will penetrate throughout, without attachment to matter, feeling, perception,
conditions and consciousness.
The Lord Buddha explained about ignorance, about delusion concerning form, about
craving that arises in the mind making it agitated, and about kamma, the
action that seeks to obtain what is desired. When you perceive this, your practice will be
correctly aimed at eliminating desire and understanding yourself in both body and mind.
This needs a repeated examination to stop the concern and obsession with external things.
The deeper your understanding the more pathetic such desires appear. They are simply not
worth the total absorption they demand. Such exuberant distractions originated in
ignorance, resulting in a continued raving about people or involvements in the myriad
things. Your talk becomes pervaded with worldly concerns: "this is good, that is bad;
she is good, he is bad." In such a condition, you won't be able to see either the
affliction of desire or the defilements within yourself.
The Lord Buddha resolved Mogharaja's Problem, by
advising him to see the world as empty, as not-self, as being composed of elements and
aggregates. The aggregates (and so on) must be stripped away, and concepts and assumptions
such as 'person' or 'animal' (and so on) must be disestablished. The elements, aggregates,
sense bases and concepts, need to be all exposed so that there's no more grasping at them.
What remains is the Deathless Dhamma. This is without birth or death, and is also called
the World-Transcending Dhamma or Nibbaana.
There are many names, but they all essentially refer to the same thing. When mundane
things are spurned, the result is the Transcendent Dhamma, the Non-Determined Dhamma, Pure
Dhamma. Just consider the running-on, the coursing-on from birth to death, from death to
birth in the different realms of existence. Then decide if Nibbana is really worth
attaining. On that farther shore, there's no suffering, no birth or death, because the
'King of Death' can't reach there. Yet because we can't fathom this out, we persist in
repeatedly choosing to be born on this nether shore, amidst its endless suffering.
With true understanding about suffering, your course will become firmly set straight
for the farther shore, where all desires and defilements are extinguished. Insight allows
the penetration to see the common characteristics of impermanence, suffering and not-self
in the aggregates. Those with mindfulness and wisdom must concentrate on annihilating the
defilements, for should its 'germ' remain, it will lead to renewed suffering. Therefore,
steadily investigate, release and eliminate -- this is certainly the right way to proceed.
But do you care about any of this? It's not as if there's some mystery involved; every one
of you, whether woman or man, can come to accomplish it. So develop yourselves through
right moral behaviour, through calming and stabilizing the mind, and through mindfulness
and wisdom. Then you will realize its true worth.
The stupid person enjoys dismissing Dhamma with: "Why should I bother?".
Such a person can neither safeguard precepts, nor bring the mind to calm, and they turn
away from that greatest of all tasks, the resolute striving to end suffering. It is these
people who are crazily rushing around, snatching and consuming, competing together until
they all lie rotting in their coffins. Exactly where is the value in any of this? We've
gone astray for far too long already, our lives almost spent after spanning the years. It
doesn't matter which generation you come from. The air you breathe isn't just for your
convenience and comfort, but for you to learn about suffering and the way to extinguish
your suffering. Don't imagine that your family and relatives are anything fundamental --
you are alone. You came alone and you'll go alone. It's the same for all of us. Only when
there isn't any self to go, is Dhamma-insight achievable. If there is still a self
to be born, then you are stuck in the orbit of suffering. So it's up to each one of you to
investigate for a way of escape.
Those who trust in the Lord Buddha will have to go the same Dhamma way. Those who would
rather count on the demons and defilements will thrust themselves down into the mire. They
may then try to bully and be assertive, but their only gain will be more suffering. True
understanding on the other hand, leads to a profound weariness and a loosening of the
bonds of lust. However, if people appear to understand while still going out following
after desires, then they truly are a disciple of the demons. They declare a weariness and
fatigue with it all, but really their mind isn't at all tired and finds it still very
attractive. It still wants to get, to have, to possess. Yet insight can still arise
through self-inspection of mind, and then the stupidity and delusion start to diminish.
They will come to their senses, from misguided delusions, and will realize the foolishness
of self-praise and conceit. This is the way steadily to rid oneself of such folly.
Your investigations must always be directed within, As self-inspection steadily becomes
increasingly subtle and penetrating, your investigations must always be directed within.
It's not concerned with expert knowledge in external affairs, but with the seeing within
yourself of all that's impermanent, suffering and not-self. Ignorance stands as the source
of any misguided attraction, but you've already closed your eyes and ears, and even tried
to show off your presumed knowledge. You won't be able to blame anyone else though, for
you'll see that it's all due to your own foolishness. This means that you must strive to
clear up such backwardness before you die. Don't waste your breath in gratifying desires,
to get, to be and generally to make merry. For this is being possessed by the demons of
the defilements, with their multifarious mania to procure and become great and famous.
Focusing on this conceit will subdue it, and it will then withdraw until its death; for
you'll start to realize that 'more conceit means more suffering.'
When your practice spins fully within yourself, you will be able steadily to clean out
the defilements and find your reward in the emptied mind. But if you continue to connive
with the conceits, they will sweep away any Dhamma virtue you may have. Then, only the
demons will keep you company; for it's only when they are all driven out that their
antithesis, the virtuous ones, will enter in. Turmoil and unrest are the manifestations of
your possession by demons, while freedom, serenity and peace demonstrate your fellowship
with the virtuous.
Will all of you please go and check how many of these demons have been driven out. Is
the situation improving? When they show their faces, point your finger at them and accuse
them of being demons and devils, come to eat your heart and drink your blood. Previously
you've allowed them in, but now you can stop them and reduce your suffering. The former
bloated self shrivels as the demons lose their power. Conceit of self withers away. It's
like administering antitoxin to someone bitten by a rabid dog, for by fixing one's
attention back on to the disease one eliminates it.
The mind is then undisturbed and at peace, because the dictum, 'Don't grasp or hold
anything', has been followed to the final cessation of suffering.
1. khandha [Go back]
2. naama-ruupa [Go back]
3. "Bhaavitaa bahuliikataa." [Go
4. indriya [Go back]
5. Bodhisatta [Go back]
6. abyaakata [Go back]
7. 'sabbe dhammaa anattaa.' [Go back]
8. Solasapanyha Sutta, the series of 'Sixteen
Questions'. [Go back]
6. Training for Liberation
28th November, B.E. 2513 (1970)
Those who practise Dhamma by developing mindfulness and wisdom will come truly to
understand the way to extinguish suffering. If they should ever lapse into heedlessness
and grasp on to something, their steady training in controlling the mind will quickly
notice and check the situation. This, in itself, is of great benefit. The important point
about defilements and suffering is that they lie deep down in the personality structure;
thus one must probe and examine within oneself.
We are all intimately acquainted with observing external things and should realize that
they bring unrest and they clutter the mind. We must therefore aim to achieve a condition
of mind characterized by centredness, and a stability of mindfulness. You should notice in
yourself the extent of the mind's restraint under various circumstances and whether
mindfulness is sustained in every posture. How should we handle the mind as it loses its
balance through its habitual tendency to allow thoughts to proliferate out of control? How
can we bring it back under control? You must realize that the mind without calm is full of
endless imaginings and thought fabrications. It is all aimed at acquiring and obtaining,
and that this is suffering. You must continually examine within yourself to see that such
things are all impermanent, subject to change, to arising and ceasing, and are suffering.
This must be seen clearly and distinctly.
When we understand this arising and ceasing -- by turning to examine such conditions
inside oneself -- we will realize that it's neither something good nor bad. It is just a
natural process of arising, persisting and ceasing. Try to penetrate and see this. The
regular cleansing of the mind will show up any impurity, like dirt in an otherwise tidy
room. Each moment you should clean out any attachment. Whatever should arise, persist and
then cease -- don't grasp and hold onto it! Take this principle of 'not wanting, not
grasping' deeply to heart, for then the mind will be undisturbed and free. This is
such a worthwhile realization. It doesn't involve extensive knowledge -- we just penetrate
to see the impermanence in form, feeling, perception, conditions and consciousness.
Alternatively, you can examine the continually changing emotions within yourself, as
they arise and cease. Even if you don't go astray by chasing after these moods,
perceptions and notions, you should still carefully stabilize the mind so that it doesn't
grasp after anything -- including any memory or thought which may arise. Just concentrate
on doing this and you will sweep clean the mind, wiping out whatever suffering is present.
Every condition arises and then ceases, comes and disappears. Don't go and grasp hold of
anything, thinking it's good or bad, or taking it as oneself. Stop all such
thinking and conceptualizing. When you understand this, the mind will calm down of itself;
it will naturally become free. Whatever thoughts arise, see that they just come and will
go, so don't grasp at them. Then there's not much else to do. Just carefully scrutinize
and detach yourself from any entanglements within. There are then no fantasies and thought
fabrications about the past or future. They've all stopped. Things arise and cease -- just
When you truly penetrate to see the present, with its arisings and ceasings, it's
really no great affair at all. Whatever one thinks about will naturally come to a close.
But if you can't foresee its cessation, then whatever comes up will be grasped and held,
plunging you into turmoil and continuing thought proliferations. You must stop this stream
of conceivings and imaginings. Cut it off! Secure mindfulness and fix your total attention
on the mind, and the chain of thought and fantasy -- which had become an obsession -- can
be broken and stopped. You can do this at any time and the mind will always release its
hold and become still and free. This must then be guarded as the normal state of
mind by repeatedly keeping the thought proliferations in check. Whenever they run out of
control you must be aware of the situation and stop them. You should practise like this
until you become skilled, until the mind is no longer stuck in its obsessions.
Take the driver of a motor car as a model. Whenever he or she wants to stop, the brakes
can immediately be applied. It's the same with the runaway mind, for when mindfulness is
in attendance it will brake at once. Whatever the situation, with mindfulness firmly
established, you will be able to stop, disengage and free the mind. This is by far the
quickest and easiest way to deal with any circumstance that may arise. Any other way is
not quick enough to cope. This method of self- reflection and self-knowledge is very
worthwhile, because anyone can apply it at any time. Even right here where there is
speaking and listening, always bring the mind back to its normal state.
Before we knew anything about all this, we allowed the mind to go chasing after
concerns and fantasies, spinning a web to trap ourselves in all kinds of difficulties.
Whatever meditation technique we tried wasn't really able to stop the confused dreaming.
Don't underestimate this method because of its apparent simplicity. Please train
yourself to become skilful in its application to combat any emotion that may intrude or
any opinion that may interject itself. When such opinions and conceits issue forth,
cry: "Halt! First stop and listen to what I have to say." But the self
and such conceits will immediately counter with their own arguments, even before you've
finished telling them.
This is similar to suddenly encountering a wild animal, such as a tiger or poisonous
snake. Lacking any escape route you will have to stop and radiate loving-kindness. Likewise, this will be able to quench the defilements and the
self, which is ever ready to emerge and show its face. You must be able to hold
back the defilements, otherwise they will vastly expand their power. By enduring and
holding them back you will allow mindfulness time to adapt to the situation. Then, if a
halt is called, it will be able to stop it all immediately, without any resistance.
If you sit in meditation for one hour it must be in order to know the state of the mind
with mindfulness, not just for pleasure-seeking. By realizing the mind's condition you can
make it firmly established; and then you will lose interest in pleasant feelings or
desires. Even if painful feeling should arise, don't commit your attention to it. Keep
mindfulness constantly established, not allowing the mind to swerve away dependent on what
pleases or displeases. Detach yourself from everything; for it's all just suffering
involved with the aggregates, which are all impermanent. Feeling is impermanent; the body
is impermanent. That's the way it is.
Craving is characterized by wanting pleasure: by being fully satisfied in any
pleasurable feeling that arises; by abandoning oneself to entrancement with that pleasure;
and by wanting that pleasure to last as long as possible. But what about the suffering and
pain that stand opposed to it? If one sits a long time the body becomes stiff and painful,
and the mind becomes agitated as the craving insists one change position. It suggests one
should do this or that, but instead you must train yourself to become detached and see it
as merely the suffering involved in the aggregates. Then the mind's agitation and anxiety
will be allayed. If this can't be fully achieved, never mind, just make sure there's no
struggle to change the situation. You must restrain and extinguish the desire and
agitation. If the mind is still very agitated and frantic, don't change your posture even
if it is extremely painful. Wait and calmly observe the extent of the pain and catch the
right moment to change positions. Carefully straighten out your leg, with the mind
remaining firmly concentrated and unattached. This may last for five minutes, after which
the pain should have subsided. However, you should remain in complete control of the mind
so that one's centredness is not disturbed by attraction towards the pleasant feeling that
has replaced the pain.
This control needs to be established in all postures, and especially when pleasant
feeling arises because there will then be a tendency to become entranced by it. Even the
feeling of equanimity -- when there's neither pain nor pleasure -- can be entrancing, so
mindfulness must always be in attendance. You should realize that, in truth, feeling is
impermanent and suffering. There's really no happiness involved at all. You will need to
examine to see both pleasant and unpleasant feeling in the same light. This should be
repeated until you are no longer enamoured with pleasant feeling. Otherwise it will lead
to great suffering because craving wants only unalloyed pleasure, which simply does not
exist in this world of suffering. If the mind can go beyond pleasure, pain and feeling,
then it is truly going the transcendent way. But please understand right here that if
you haven't truly transcended feeling, there will still be desire for pleasure, and
therefore grasping and holding onto suffering. So this is something you must check out,
should you consider yourself detached from all feeling.
You should thoroughly train yourself to deal with the feeling that arises from bodily
pain. However, the pleasant feeling, stemming from the subtle form of sensual desire,
isn't so easily understood and you may then (mis-)take it for happiness. You will want to
obtain happiness and this is where craving comes in. It's therefore always taught that
wanting and lust must be abandoned and given up. Lust here means wanting only
pleasure. Satisfaction in lust or dissatisfaction in lust indicate that the mind is
helplessly entangled in the tastes of both bodily and mental feeling.
Sometimes bodily feeling can manifest as great pain and anguish, and mindfulness should
be used to find relief through stopping and detaching from the mind's frantic struggling.
Then, even though the body is upset, the mind doesn't follow after it. However, this needs
to be practised first under moderate conditions before the situation becomes critical.
If you eagerly gather up the sensations stemming from the defilements, your load of
suffering will increase more and more. To think that it's all very comfortable and
trouble-free is falling into enchantment with feeling. Don't do it! You must carefully
follow through with every type of feeling to see it all as impermanent, suffering and
not-self. If you can disengage from feeling you will become totally disenchanted with the
pleasant feeling involved in the five aggregates. When you don't investigate and aren't
circumspect enough, you will fall into desire and pining; just notice whether the mind is
free or not.
The mind entangled and satiated in its desires is obviously dirty and sullied. This
occurs because the mind deludedly grasps after things, which brings struggle and extreme
agitation. If the mind is still attached to feeling -- whether pleasant, unpleasant or
neither pleasant nor unpleasant -- it must endure suffering. You should investigate to see
impermanence, suffering and not-self in both body and mind, and not grasp or hold onto
anything. Whether looking out or in, you will then not be attached to anything and realize
that this is indeed freedom. The deeper you penetrate, the more you will realize that
non-attachment is the overcoming of suffering. This is the easiest way to end suffering,
but if you don't properly understand, it really is the hardest way. It is therefore
imperative to train and investigate so that you can detach yourself and gain true release
from the mind and its grasping. Then, when you command the mind to stop and detach, to
release and be free, it truly does find freedom.
This way of knowing the mind is of the greatest value, yet we never seem concerned
enough to be as resourceful as possible in ridding ourselves of suffering. With such a
relaxed and intermittent effort you will never understand exactly where and how to remedy,
to eliminate and relinquish. You will whirl around with attachments and suffering. You
must know how to find your way to the end of suffering and not just sit back, taking it
easy. Look around and use mindfulness and wisdom as the means to free yourself from such
conceits as 'me' and 'mine' and from all attachments.
If you are lacking in mindfulness and wisdom you will never be able to extinguish
suffering, for each and every defilement is stubborn and difficult to overcome. You need
to understand how each of the sixteen defilements
arises; although they won't all arise simultaneously. By seeing the characteristics of
their birth you will then be able to detach yourself from them. Initially, you must
clearly recognize them all as being 'hot and bothersome.' When one is discontented this is
relatively easy, but when one is happy and contented it's much more difficult. You have to
find the normal state of mind, body and speech.
Normal here means being disinterested and impartial, and involves the keeping of
pure precepts. In guarding the sense doors this normality becomes an important indicator of failed vigilance when, for example, one
is being attracted or repelled by an object that contacts the senses. If you become
careless and indulge in desire, then it's no longer just a small lapse but a very damaging
failure that stains one's precepts and virtue. The result is always agitation and
distress. So even in apparently minor affairs don't carelessly dismiss any desire as
negligible, thinking it doesn't matter. Always be mindful, with wisdom ready to remedy and
eliminate. By assiduous investigation even a very dangerous situation can be relieved and
put down, and such incidents will then become more and more infrequent.
The intermediate (level) defilements, such as the five hindrances, must be similarly considered. The first hindrance is sensual
desire: the satisfaction in sights, sounds, smells, tastes and tangibles. The
dissatisfaction in such sense experience is aversion. Both attraction and repulsion
sully the mind making it agitated and frantic, unable to come to calm. The important point
to recognize here is that when the mind is dominated by the five hindrances, it is in a
state of distress and suffering. Can you recognize these intermediate defilements that
shroud your mind?
The hindrance of sensual desire can be likened to dye which clouds clear water,
making it murky; and this turbidity equates with suffering. Aversion as a hindrance
is irritability and dissatisfaction, and the hindrance of sloth-and-torpor is a
state of drowsiness and lassitude. This is a condition of burying oneself in sleep and
childish forgetfulness. All the hindrances -- including the final two; restless thought
proliferations that interminably burden the mind, and sceptical doubt -- cloak
and cloud the mind in darkness. You must therefore forcefully struggle to investigate
these hindrances so that they, and every form of defilement from the gross to the subtle
level, are weakened and ejected.
The practice of Dhamma is a very subtle and profound task requiring mindfulness and
wisdom to probe and comprehend body and mind. Repeatedly strive to see the truth of the
body that is impermanent, suffering and composed of mere elements. If you don't practise
in this way to achieve insight, you will be left vainly groping about with no chance of
extricating yourself from the mass of suffering. The mind is full of intrigue and trickery
that can adapt and expand in myriad ways. Sometimes you may gain some insight through
mindfulness and wisdom, becoming calm, clear and free, only to find the defilements
intruding to spoil and cloak the mind in total darkness. Then thought obsessions becloud
Each one of you must find a special means or stratagem to employ in understanding about
yourself so that you don't get lost in a maze of distractions. The obsessional thought
proliferations together with heedlessness are of vital concern. To become disheartened and
indifferent to this danger means that your enemies effectively bar your way, thwarting
your penetration to Dhamma. You must find a way to destroy them and this needs proper
attention -- a resourceful, clever and ingenious
attack. Carefully probe to see how they originated and how they cease. Repeatedly attend
to the characteristics of impermanence, suffering and not-self. When you truly see
impermanence you will also know how to put down the defilements and craving, or at least
how to weaken and thin them out. It's as if we take up a broom and sweep out whatever
attachments arise until eventually there's nothing left to grasp at, because everything
was found to be tainted with impermanence and swept away.
By persevering in your investigation to see impermanence, suffering and not-self you
will gain relief and ease, for you will be far from attachments. This is the wonder of
Dhamma: ease of body and mind and complete freedom from entanglement in the
defilements. It's nescience that enshrouds the mind and causes one to wander about
entranced by sights and sounds, a victim under the tyranny of craving and the defilements.
Mindfulness and wisdom will break your entrancement by seeing that really there's no self
involved in any of it, only things that arise and cease. Such insight sweeps away every
trace of 'me' and 'mine', leaving pure Dhamma with neither pleasure nor suffering.
The Lord Buddha declared, "Sabbe dhammaa anattaa" -- All things are
not-self." ... There's just Dhamma that is essential but not-self. This doesn't mean
the wrong view of complete annihilationism, but the extinction of all attachment and
holding 'me' and 'mine'. There's only that which is called the Undying Dhamma -- without birth, without ageing, without pain and without
death. Only the defilements and suffering are annihilated. This is also known as 'Sunyo',
the voidness of a substantial self. This Undying Dhamma is the true marvel that the
Lord Buddha discovered and expounded to awaken us. Shouldn't we therefore hurry to
penetrate through the impermanence, suffering and not-self in the five aggregates, to that
condition of Dhamma that is without birth, old age, illness and death? This is also called
Nibbaana, Sunyataa and the Undetermined Dhamma. They are really the same but
have been given various mundane names and titles. Don't grasp at them! Just stay in the
condition of mind free of self.
The Path, Fruit and Nibbaana are not something to hope for in a future life by
developing a vast heap of Perfections. Some people
like to point out that the Lord Buddha had to accumulate so many, many virtues -- but what
about yourself? You don't consider how many lives have passed, yet you still
haven't attained to the Goal. It's all because of your stupidity in ever devising excuses.
The Lord Buddha expounded principles of Dhamma such as the Four Foundations of
Mindfulness, the Four Noble Truths and the Three Marks. These are to be found inside
yourself, so probe and examine and search out the defilements within. Then disengage and
eject them and all their concerns for 'me' and 'mine', to overcome all suffering. It's not
a case of excusing oneself from exertion by relying on the miraculous powers of some
object or by building up the perfections. Bring the mind back to the present defilements
-- is it better to eliminate them or fall in with them? Does that lead to suffering? You
must find out the truth within yourself about getting rid of stupidity and the delusion
that living in the structure of suffering is really happiness. Each one of us is stuck in
such delusion because we won't open our eyes to the predicament. You must discuss
together, gain advice and dig out the truth so that mindfulness and wisdom can lead to
self-knowledge. This acknowledgement and seeing of the defilements and suffering within
yourself brings great benefits. But you must also consult about this to learn the basic
truths of suffering, its origin and the way of investigating body, mind and Dhamma to
extinguish that suffering. Then your suffering will diminish because mindfulness and
wisdom probe and extract the defilements that burn in the mind.
With correct Dhamma practice and insight your suffering will decline. This will, of
itself, encourage and attract other people to follow your example without having to go out
to proclaim your success. Here, there's nothing like: "I received this diploma or
that degree." Our talk is all about suffering, defilements and not-self. True
penetration using mindfulness and wisdom can scrape away all the defilements; but only if
you persevere and take advantage of this opportune moment to achieve such results in
yourself. Don't abandon your life to the service of the defilements and craving. You must
constantly adjust your exertion to make it increasingly effective in destroying craving
and extinguishing suffering. The renouncing of self and defilements is essential because
of the resulting state of peace and freedom in the mind. You must concern yourself with
this, otherwise the defilements will never be destroyed and, together with every other
ignorant person in the world, you will only find vexation and suffering.
Maara, the Evil One, attempted to stop the Lord Buddha's exertion by telling him
that within seven days he was to become a World Ruling Monarch. But the Lord Buddha
was wise to such deceptions and trickery and answered, "I know that
already!". The Lord Buddha had the ability instantly to know such things for
himself, so Maara was continually defeated.
But what about us? Are you a disciple of the Lord Buddha or still a follower of Maara?
When a temptation appears -- there you go, following him the whole way, never wearying of
the lust involved. Disciples of the Lord Buddha must turn against the stream of craving
and establish themselves in pure precepts and virtue, the perfect qualities of self
control. By exertion, from the level of precepts to that of developing calm and wisdom to
see impermancnce, suffering and not-self, they attain to the end of suffering. This level
of not-self is also where high-wisdom must be brought to bear.
But the essential point is never to believe the wiles of the defilements. Whether it's
the canker of nescience or of craving, you must establish mindfulness and wisdom to check,
clear and renounce. Temptations will then fail and stop because you reject their offers.
One doesn't want, one relinquishes. If you accept and follow their lure, then you will
fall for more and more desire until the mind is frantic and aflame. But by steadily
turning away and resisting, such cravings lessen and diminish until finally they cease.
The training of the mind takes desire for its battlefield. Otherwise it is like an
addict who, with no intention to beat his habit, becomes inescapably a slave to his own
craving. You must establish mindfulness as your rampart, and wisdom as the weapon you
use to break through and destroy. You can then make steady progress, penetrating to an
ever deepening awareness of the structure of craving. By self-penetration you will be able
to destroy the defilements and realize the escape route used by all the Noble Disciples.
You will then see that it was because of one's own previous blindness that one felt able
to assert that Nibbana didn't exist.
The true elimination of suffering is only concerned with yourself in this present
moment. By being mindful you can stop and disengage yourself, so that suffering is
relieved. As your Dhamma practice develops, the defilements steadily lose strength. It's Ehipassiko
-- inviting one to come and see -- because everyone is capable of extinguishing suffering.
By discerning the impermanence, suffering and not-self in everything, and breaking off all
attachments, the mind is free, becoming Dhamma. There's no need to rush out to follow
anyone else, whether heavenly protectors or miracle men, because success is wholly found
within the mind. One penetrates thoroughly, clearing out all attachments, making the mind
worthy of Ehipassiko. But if the mind is still full of defilements, one's
invitation is to come and see oneself being burned alive! Therefore such an invitation
always has a double edge. When craving and attachments are entirely quenched, one knows
right there and then that one is free. So come and see this liberated mind right now! You
are perfectly capable of realizing this for yourself. It's not so difficult.
To enter and examine the mind is easy because it's evident in every posture and at
every moment. You don't have to take any trip by car or boat to see the various forms of
truth and falsehood within yourself. But if you only learn about external things by
studying mundane affairs as worldly people do, you can never gain insight. You must turn
within to learn about Dhamma, truly penetrating to the impermanence, suffering and
not-self of body, feeling, mind and mind-objects. One sees each thing as: impermanent --
it arises, persists and ceases; suffering, therefore one doesn't grasp it; and it's all
free of self. It all comes together in this state of Dhamma and then, if one has
true insight, it's simple for the mind to gain freedom. But if you understand wrongly --
it's like switching an electric light off instead of on. With proper understanding one
flicks the switch and all is light, while wrong understanding plunges one into instant
It's the same with the mind: insight brings light and improper understanding brings
darkness. You need to examine to see why there is a constant wanting of things. Such
concerns are all suffering based in ignorance, wishful thinking and fantasizing about
self, people and possessions. It's all frantic and nonstop news and information gathering.
But by concentrating the mind within you will find there's no problem or concern. It's
just a detaching and emptying. Dhamma arises here as easily as the defilements can develop
on the opposite side. So you must choose: either the bright or dark side; to stop and be
free or to continue rushing frantically about. Make this decision within yourself. Dhamma
insight is remarkable, for, if one begins by seeing correctly, it leads on to full
penetration. If one becomes snagged on any obstacle, one must then probe and examine to
see where one's attachment still lies. Then it will all become clear.
You have learned and followed the ways of the defilements long enough. Now turn and use
mindfulness and wisdom to investigate them. Don't continue conniving with them! Resist
their advances and refuse to follow them! When you understand this, you will find that all
desire and delinquency, all love and hatred, are completely swept away. But without
insight the self inflates with desires for this and that, masterly arranging its
banquet fantasies. Just consider the following: People are just like actors in a large
theatre. It's a drama of life with a cast of Maara and demons, and hero and heroine
-- all contained within yourself! You must rip away the conventional forms to reveal the
pure Dhamma that remains. This is freedom from self and everything will end there.
1. mettaa [Go back]
2. upakilesa [Go back]
3. siila [Go back]
4. niivara.na [Go back]
5. yoniso manasikaara [Go back]
6. amata dhamma, amata dhaatu [Go back]
7. paaramii [Go back]
The language used in these talks is that of Forest Dhamma. This means that apart from
some Paali quotations -- usually taken from the chants that many of the listeners
would be familiar with, and most of the monks would have learnt by heart -- it is usually
ordinary Thai. Many Thai words are rooted in Paali and this can be seen in their
spelling. However, both the present pronunciation and the meaning of the word have often
been transformed. Forest Dhamma therefore should not be treated as if it was classical Paali,
and scholars should beware of trying to track definitions through the text. It's important
to remember that this is an oral teaching, which afterwards was warmed up between pages.
Acharn (Thai); aacariya (Pali): (meditation) teacher.
Akaaliko: not delayed; timeless. A quality of Dhamma.
Akusala: In Pali it means unwholesome, demeritorious. It is part of a
piece ritually chanted at funerals and therefore is given another Forest Dhamma meaning:
un-clever, unskilled. See kusala.
Amata: the deathless state; the Undying; Nibbaana; immortal;
Anaagaamii: a Never-Returner; Non-Returner. See Ariya.
Appanaa: See Samaadhi.
Arahant: worthy one; one who has attained Nibbaana. See Ariya.
Ariya: Noble One. It has four stages, with Path (magga) and Fruit
(phala) for each stage: Sotaapanna; Sakadaagaamii; Anaagaamii; Arahant.
Arom (Thai); aaramma.na (Pali): The original Pali means:
sense-objects; an object of consciousness. Modern Thai: mood, temper, spirits,
disposition. In this work it is an important term and is translated as: preoccupation,
mood, emotional object, object.
Attaa: self; soul; ego; personal entity. (contrast anattaa.) Mind;
the whole personality, as in the phrase from the Dhammapada: "Attaa hi
attano naatho, kohi naatho paro siyaa?". This is concerned with attaadhipateyya,
which is self-dependence and self-reliance, and a central theme of these Dhamma talks.
Avijjaa: ignorance; nescience; lack of knowledge; delusion.
Bahn (Thai): village.
Bahp (Thai); paapa (Pali): evil, wrong action; demerit;
bad; base; wicked. (contrast boon.)
Bhaavanaa: heart/mind development; meditation.
Boon (Thai); punya (Pali): merit; meritorious (-action);
virtue; righteousness; good works; good. (contrast bahp.)
Brahmacariya: the Holy life; religious life; strict chastity.
Buddha: the Awakened One; Enlightened One.
Buddho: often used as a meditation word ('mantra') "Buddho
... ", being the recollection of Buddha. (See kamma.t.thaana.)
Citta: (Pali); Chit, chit-chai (Thai): heart; mind. A central
term. In To the Last Breath it is usually translated as 'heart', while in Directions
for Insight it is more often 'mind'. (In fact it is more like 'heart-mind'.) For
similar usage in the Suttas see: Mano, Citta, Vinyaa.na; R. Johannson;
University of Ceylon Review. Peredeniya. Vol. 23. 1965.
Daana: giving; alms-giving; charity; generosity; benevolence. See
Dhamma: the Teachings (of the Buddha); the Truth; the Supramundane;
virtue. dhamma: thing; phenomenon; nature; condition.
Dhaatu: an element; natural condition; earth, water, fire and air.
Di.t.thi: view; opinion; (often) wrong view.
Dosa: hatred; anger; ill-will; aversion.
Dukkha: suffering. See Noble Truths.
Ehipassiko: inviting to come and see; inviting inspection. An attribute
Kamma.t.thaana: subjects of meditation; the act of meditation. The
subjects often mentioned in this book are: Buddhaanussati -- recollection of the
Buddha; contemplation on the virtues of the Buddha. Kaayagataasati -- mindfulness
occupied with the body; contemplation on the 32 impure parts of the body. AAnaapaanasati
-- mindfulness on breathing. (For more see A. I. 30,41; Vism. 197.) It is also
sometimes used as a general term describing the way of practice of meditation monks in
Khandha: aggregate; category. Usually the Five Aggregates: ruupa;
vedanaa; sanyaa; sa.nkhaara; vinyaa.na.
Khun (Thai): The equivalent of Mr., Mrs., or Ms.
Kilesa: defilements; impurities; impairments. These include: greed,
hatred, delusion, conceit, wrong view, doubt or uncertainty, sloth, restlessness,
shamelessness, lack of moral concern.
Kusala: wholesome; meritorious; moral; skilful. It is part of a piece
ritually chanted at funerals and therefore is given another Forest Dhamma meaning: clever,
skilled. See akusala.
Magga: the Path; the Way. See Noble Truths.
Maagha-puuja: Worship on the Full-Moon Day of the third lunar month in
commemoration of the Great Assembly of Disciples.
Ma.ngala (Sutta): auspicious; (the thirty-eight) blessings.
Maara: the Evil One; Death; the Tempter; Defilements personified.
Mettaa: loving-kindness, friendliness, goodwill.
Moha: delusion; ignorance; dullness.
Naama: mind; name; mental factors; mentality. See ruupa.
Nyaa.na: knowledge; wisdom; insight.
Nyaa.nadassana: knowing and seeing, perfect knowledge; vision through
Nekkhamma: renunciation; letting go; giving up the world; self- denial.
Nibbaana: the extinction of the fires of greed, of hatred and of
ignorance; the extinction of all defilements and suffering; the Unconditioned.
Nirodha: cessation. See Noble Truths.
Niivara.na: the (five) hindrances; obstacles.
Noble Truths: Dukkha: suffering; misery; woe; discontent; anguish;
anxiety; pain. Samudaya: the Cause, Origin or Source of Suffering; Nirodha:
the Cessation or Extinction of Suffering. Magga: the Path; the Way; the Noble
Opanayiko: worthy of inducing in and by one's own mind; worthy of
realizing; to be tried by practice; leading onward. An attribute of Dhamma.
Paali: the language of the texts of the Theravada Canon.
Panyaa (Pali/Thai): wisdom. Often coupled with mindfulness. See sati.
Paaramii: (the ten) Perfections; stages of spiritual perfection on the
path to Awakening.
Parikamma: (Pali: preliminary action, preparation.) Thai: preparatory
meditation, such as the (silent) repetition of "Buddho".
Parinibbaana: the Final Passing Away of the Lord Buddha; final release.
Pariyatti: the Scriptures; study of them; the Teachings to be studied.
Patipatti: putting into practice.
Pativedha: penetration; realization; insight.
Pa.tisandhi-vinyaa.na: relinking; rebirth; reunion; conception.
Phala: fruit; result; consequence; effect. See magga.
Pi.n.dapaata: food received in the alms-bowl (of a Bhikkhu); alms-
gathering; to go on an almsround.
Puujaa: worship (external and mental); honour; veneration; devotional
Puthujjana: a worldling; worldly person; ordinary person. As opposed to ariya.
Ruupa: matter; form; material; body; shape; corporeality. See naama.
Sabhaava dhamma: principle of nature; natural condition; natural
Sacca (-Dhamma): truth, truthfulness; Truth.
Saddhaa: faith; confidence.
Sakadaagaamii: a Once-Returner. See ariya.
Sakkaaya-di.t.thi: (the delusion of) self-view; belief in a personal
Samaadhi: concentration; one-pointedness of mind; the condition of mind
when focused, centred and still.
Sama.na: recluse; holy one; a Buddhist monk.
Sammati; Sammuti (Thai/Pali): conventional; mundane; supposed; assumed;
Samudaya: Cause. See Noble Truth.
Sa.myojana: (the ten) Fetters (that bind to the round of rebirth).
Sa.ngha (Saavaka Sa.ngha): (the noble) community, one of the Three
Jewels; the Order.
Sankhaara: determinations; compounded things; mental formations (see
Khandha). In Forest Dhamma this is the processing, concocting and fabricating of thoughts.
Sanyaa: perception; idea; ideation; (see Khandha). In Forest Dhamma this
is the aspect of remembering (past perceptions).
Sara.na: refuge; help; protection; guide; remembrance.
Saranagamana: taking refuge (in the Three Jewels); going for refuge.
Saasada (Thai), Satthu (Pali): the Master; the Great Teacher (the
Saasana: teaching; message; doctrine; a religion.
Sati: mindfulness; awareness; attentiveness. In Forest Dhamma it is often
coupled with wisdom (panyaa). (In Thai common usage sati-panya means: intelligence;
Saavaka: a (noble) disciple; hearer; follower.
Siila: virtue; morality; moral conduct; a precept; training rule. See
Sotaapanna: a Stream-Enterer; one who has attained the first stage of Ariya.
Sugato: Well-gone; Well-farer; sublime. A epithet of Buddha.
Sukha: happiness; ease; joy; comfort; pleasure; physical or bodily
happiness or ease. As opposed to dukkha.
Sutta: a discourse from the Pali Canon.
Svaakkhaata: well-taught; well proclaimed. A attribute of Dhamma.
Ta.nhaa: craving; desire; thirst.
Tapa: exertion; ascetic practice; (burning out).
Tathaagata: the Accomplished One; the Thus-come; the Thus-gone. An
epithet of the Lord Buddha. Sometimes used as a pronoun when the Lord Buddha is quoted as
saying something himself.
Ti-lakkha.na: the Three Characteristics, Marks or Signs; also called the
Common Characteristics, viz., impermanence, suffering and not-self.
Upaadaana: attachment; clinging; grasping; holding.
Uposatha: Observance Day (for the monks).
Va.t.ta (-cakka): the round of rebirth, of existences; (the cycle or
wheel of rebirth).
Vedanaa: feeling. See Khandha.
Vimutti (-nyaanadassana): deliverance; release; liberation; freedom;
(knowledge of that deliverance).
Vinyaa.na: consciousness. See Khandha.
Viriya: effort; energy; vigour; endeavour; exertion.
Visuddhi: purity; purification.
Wat (Thai): a monastery.
Appendix: The Gradual Teaching
As this book is mainly concerned with meditation, here are some Sutta passages
with descriptions of generosity (daana) and moral precepts (siila).
In contrast to the modern emphasis on consuming and possessing, the Lord Buddha spoke
of the virtue of giving and being content with whatever one has. There are always
circumstances where one can give. For instance, one can offer one's time, help and
sympathy. And one can for-give.
If one has wealth, he explained the use of possessions; the benefits which one should
get from wealth; reasons for earning and having wealth:
i) to make oneself, one's parents, children, wife, servants and workmen happy and live
ii) to share this happiness and comfort with one's friends.
iii) to make oneself secure against all misfortunes.
iv) to make the fivefold offering:
to relatives, by giving help to them.
to guests, by receiving them.
to the departed, by dedicating merit to them.
to the king, (i.e., to the government) by paying taxes and duties and so on.
to the deities, i.e., those beings who are worshipped according to one's faith.
v) to support those monks and spiritual teachers who lead a pure and diligent life.
Sappurisa Daana: Gifts of a good man
i) to give clean things.
ii) to give choice things.
iii) to give at fitting times.
iv) to give suitable things.
v) to give with discretion.
vi) to give repeatedly or regularly.
vii) to calm one's mind on giving.
viii) to be glad after giving.
The basic guidelines for the actions and speech of any Buddhist can be appreciated by
anyone, of any religion or none. There is no dogma involved, it is a plain and simple way
of living without harming or hurting any creature.
The other feature to bear in mind is that it is accepted voluntarily by the individual.
This is not something that one is commanded to receive. It is the individual's volition
that changes a list of precepts into a way of living. With that change, the appreciation
and mindfulness of one's actions and speech become more subtle and which automatically
leads on to meditation.
There are the basic Five Precepts and these become more refined with the Eight
Precepts. Everyone who listened to the original Dhamma talks (in this book) would be
keeping (at least temporarily) the Eight Precepts.
These Precepts can be received by simply saying:
"I undertake the training rule/precept ...
i) to abstain from taking life.
ii) to abstain from taking what is not given.
*iii) to abstain from sexual misconduct.
iv) to abstain from false speech.
v) to abstain from intoxicants causing heedlessness."
*iii) "to abstain from unchastity.
vi) to abstain from untimely eating.
vii) to abstain from dancing, singing, music and unseemly shows, from wearing garlands,
smartening with scents, and embellishment with unguents.
viii) to abstain from the use of high and large luxurious couches."
[Taken from the Dictionary of Buddhism, compiled by Ven. Phra Debvedi (Prayudh
Payutto), Bangkok, B.E. 2528 (1985)]