Tuesday, July 18, 2006

So why can't the Citta accept this truth?

Venerable Acariya Maha Boowa ~Nanasampanno
Wat Pa Baan Taad
23 Jul, 1979

Translated: Achaan Sudchaad

"... all that is left is just coolness that will last forever. This is Acaliko, timeless.
... the timeless Citta and the timeless Dhamma. They are one and the same thing. Once one has arrived at this stage, both the Citta and the Dhamma are one and the same thing. One can either call it the Citta or the Dhamma for there won't be any contradiction. All that is necessary is for the Kilesas ... to disappear from the heart ..."

So why can't the Citta accept this truth?

The diseases of the heart are chronic. They can easily flame up and it is very hard to curb them. So as we gradually correct and remedy these diseases we should at least try to get some calm in the process so that the Citta can be cool and peaceful.

We must therefore focus our attention on the truth and Dhamma of the Lord Buddha. In every text, the Lord told us to take care of and restrain the Citta and the six sense organs. When the internal organs come into contact with the external sense objects like the forms, sounds, smells, tastes and tactile objects, one should not delight in them.

Listen. The Lord said that we should not take delight in them. We must take this to heart. The Dhamma has been well taught and what it teaches has no mistake in it. It teaches that we should not take delight in the forms, sounds, smells, tastes and tactile objects when they come into contact with the eye, ear, nose, tongue and body. And how can we practice so that we don't take delight in these things? We need to have discipline and control and investigate to prevent the Citta from taking delight in them or having aversion for them or else we cannot be called practitioners. We must constantly concentrate on taking care of the Citta, for this is the way of the practitioner; one who takes care of his heart.

Apart from taking care of the Citta, one must also nourish it. This nourishment is the calming of the Citta or the calming of the heart, providing the heart with coolness and peace. Then we must also investigate in the way of Pa~n~na for the purpose of uprooting those harmful things inside the heart. This is the way of giving nourishment to the heart by our diligent effort in our various modes of exertion. These are all ways of nourishing our heart.

I was a young Bhikkhu once possessed with all sorts of Kilesas. This I have never forgotten. I don't remember much about the Dukkha that I experienced as a lay person but I remember very well the Dukkha that arose in my heart as a Bhikkhu and this experience of Dukkha taught me a very good lesson. When I was studying the texts, all the Kilesas, Tanha and Asava never seemed to appear or become apparent. But when I began to practice, all of these Kilesas, Tanha and Asava, seemed to come up out of nowhere. They really gave me a strong fight and I had to struggle with them with all that I had.

During the days of my practice I could never gain any ease and comfort while doing nothing. This is part of my temperament. What ever I do I really commit myself to and the determination that I had for Dhamma was not just mere determination. I was determined for the Dhamma of deliverance from Dukkha and this determination was firmly embedded inside my heart. Before I even took up the practice of the Sasana Dhamma I was already convinced that it is possible to attain to the Magga, Phala and Nibbana. There was no doubt in these because I had a strong belief in the Magga, Phala and Nibbana, though I was not totally certain of my convictions.

But when I went to Tan Achaan Mun and heard his Dhamma I was then totally convinced and believed in the Magga, Phala and Nibbana totally to one hundred percent of an ordinary mans possible faith. All of my doubts about the Magga, Phala and Nibbana had been dispelled because the Venerable Achaan Mun had shown me them in every respect and so my determination was total, without having anything to bring it down.

As it was like that, my exertion and diligent effort were at their maximum so when I took up the practice I really concentrated on my work of Bhavana so that I could get to see the marvels of the Citta again. I had experienced this only three times in all the time that I had spent studying the texts and I was really determined to master and take hold of this Citta. I would not retreat but struggled with the Kilesas that had been ruling over the heart for so long. I had to do it to the utmost of my ability by putting my life at stake. Therefore, my exertion had to be very intense and I had to experience a lot of Dukkha and hardship.

But the Dukkha that arises from one's exertions is similar to the Dukkha that a boxer experiences in the ring. He doesn't pay much attention to it because he is being very careful and on his guard and is totally committed in his effort to knock down the opposition so he is hardly bothered by this Dukkha. It was the same way with me. I forgot all about this Dukkha, the Dukkha that arose from my exertions, and did not even think about it. This was because my exertion was very intense and I was constantly fighting and fighting.

So please listen well and take this to heart. All of us have the Kilesas within us and we have been carrying them with us for countless lives. It is my conviction that as long as the Citta is still possessed with Avicca inside it, it will always continue on to take up new birth and then die again and again. I believe in this conviction firmly and nobody in the whole universe, in the entire three worlds, could ever come and contradict this belief, because I strongly believe that when one dies then one also takes up birth. This is what I believe and I have found verification of it as I have practised and attained to the more subtle Dhamma. I could see the cause of it, the source of birth, ageing, sickness and death. What is this cause?

It is the same old cause that functioned in the past and this is Avicca Pariya Sankhaara, ignorance conditions the arising of Sankhaara. It cannot be anything else but this. We have all experienced Dukkha so we should not see anything good in this world but the Dhamma. It is only the Dhamma, the teaching of the Lord Buddha, that can uplift us from Dukkha through our exertion in applying this Dhamma, using it to help and uplift ourselves. Please don't ever imagine that you can find any marvel or rarity from anything in this world to the extent where you totally forget about your exertion, the truth and Dhamma, and turning this truth and Dhamma, which is the most supreme, into something useless or worthless by seeing those things that have no worth or value as the real essence. This is a misperception and is the understanding which follows the commands of the Kilesas which we have always followed in the past without being aware of it.

Dhamma must always oppose the Kilesas because the Kilesas always oppose the Dhamma. For this reason we must accumulate and develop Sati Pa~n~na so that we have enough of it to combat the Kilesas. Not a single type of Kilesa can surpass Sati Pa~n~na, Sata and Viriya. You must be firm and tough because you are a Bhikkhu. Be earnest and resolute. Don't be weak or discouraged. Both discouragement and weakness are the Kilesas. They are not the Dhamma. This is not the way of Dhamma and this way of thinking is not in line with Dhamma. This kind of thinking is on the side of Samudaya, which will cause more Kilesas to afflict us with more Dukkha, thus creating more discouragement within us. The result that we seek will never appear and it will be contrary to our purpose and intention and our determination for Dhamma. The Kilesas are always permeating and hiding within us so we cannot be off guard, because as soon as we are off guard they will hit us. Remember this point well because the Kilesas are always waiting. As soon as Sati Pa~n~na is off guard, the Kilesas will emerge. As soon as we are off guard, Sankhaara will begin to concoct.

As far as Sa~n~naa is concerned it is a lot more subtle than Sankhaara. When Sankhaara concocts it stirs suddenly but Sa~n~naa doesn't stir at all. As one establishes the Khandhas to become still and one begins to observe to see which Khandha will arise first, Sa~n~naa Khandha will slowly permeate out like ink permeating across a piece of blotting paper. It slowly flows out until it creates a picture, a mental image, and then it will cause Sankhaara to begin to concoct up the various stories following the image that has been created. All of these pictures or images that are created by the Sa~n~naa all come out by themselves. Sa~n~naa draws up the images by itself and then Sankhaara takes hold of these images and begins to concoct up the various concepts and stories around them. This is how it happens when we are off our guard.

If it is hard, we should endure it. We should not be concerned about these difficulties. As practitioners we should never be bothered by the hardships that arise from our exertion. The Lord Buddha went before us and he experienced all sorts of hardships and difficulties so when he taught the world the Dhamma he selected and refined the teaching and came up with the Majjhima Patipada, the middle way of practice. This is the shortest and most direct way. Please follow this path no matter how difficult or easy it may be for this is the shortest and most direct way to go. Let us not be concerned with the hardship for if we tread the roundabout ways we may eventually get lost and not reach our destination. We must hold on to this path. We must make our heart brave and courageous. Be tactful and versatile and watch out for the Kilesas for they will whisper to us right inside the Citta.

Please don't ever think that the Kilesas are anywhere else but right inside the Citta. In the scriptures and palm leaves there are only to be found the names of the Kilesas or of Dhamma or of greed, hatred and delusion and all the various kinds of Kilesas. Be it in the book of the discourses or the discipline or the Abhidhamma, they only contain names. They only contain the names of Dhamma and the names of all sorts of Kilesas, Tanha and Asava, that manifest themselves inside the heart of all sentient beings.

The Lord Buddha expounded and pointed to the heart. A few years after he had passed away the Dhamma was collected and put into the scriptures so that it could be used as a signpost pointing out the way. We then study these texts and become attached to them by taking up the knowledge that we have committed into memory as our own knowledge. One thinks that one is wise and discerning although the Kilesas are constantly consuming consuming one's heart and burning it worse than an erupting volcano. Such is the way when we commit things into memory. It can only increase the Kilesas by letting us think that now we know the truth and that we are very wise from doing a lot of studying. This is the wrong way of learning. The correct way of learning is to learn about the name of the Kilesas, Tanha and Asava, and the technique and method of coping and correcting and getting rid of these Kilesas, Tanha and Asava. Then we must take up this learning and apply it inside our hearts, for this is where all the Kilesas, Tanha and Asava, are.

Where are lustful desire, hatred and anger, if they are not found within the heart? They are found in the heart and this is where they exhibit or manifest themselves. Where are craving and ambitions? The texts or the scriptures never exhibit the greed, hatred and delusion, for us to see. But all of these things truly exhibit themselves right within our hearts. It is right here so we must turn around and hit right at this point. The Kilesas are found right here. Don't look in the scriptures for that is merely a compass, pointing towards the heart. I am not speaking in contempt. There are both the internal and external Dhammas. The texts are merely the external Dhamma which serves as a compass or a signpost pointing back towards the heart so that we can practice and develop this heart. That is really the message of the texts. Don't turn into worms eating up the paper. Let's do it at this point because this is where the Lord Buddha attained to his enlightenment.

Be courageous and joyful. In your practice you must have Sati and Pa~n~na, mindfulness and wisdom, as the most important things. In your exertion, Sati is foremost. It is the basic ground. Even in the beginning stages of practice you must depend on Sati as your basic ground and when you begin to investigate with Pa~n~na you must also depend on Sati. That is why Sati is always necessary. That is why the Lord said that Sati is always needed in every circumstance. The Lord said all circumstances. There are no exceptions at all. Whatever you do, whether it is the internal or external work, you must always have mindfulness. You really must try to develop your Sati. Don't be interested in or pay attention to other things. Don't ever have the idea that the forms, sounds, smells, tastes and tactile objects, or other people, are harmful to us. They are merely the creations or concoctions of the heart that create images and pictures to fool us and bother and disturb our hearts. The one who really stirs up trouble is the heart itself. It is the heart that creates all sorts of troubling affairs.

You must look at this point. When you have constantly observed and watched this place, you will eventually come to realize that all the troubles that have been created come out from this place. This you will find out for yourself in the heart. Once the heart comes to calm then all the troubles also disappear. During this time the world is not apparent although the world is there because there is nobody to give it a thought, because at this time the knowingness or awareness remains just with itself and it doesn't think up any concepts about anything.

It is likewise with the five Khandhas that are found within ourselves. Once the Citta does not form any concepts about them they become just like any other material that we can see with our eyes. They are like the four elements, the earth, air, water and fire. These things form no concepts within themselves. It is we who form up these concepts and give them names or labels like calling them earth, water, air and fire, that that thing is a mountain, a tree, a man or a woman. We just keep on forming concepts without end. This is the way of building up insanity because there is no mindfulness.

But when the Citta doesn't form up any concepts and is very cautious in watching itself very carefully then there is nothing. It is as if there is nothing there. Then we can really have fun, analyzing and investigating the main cause that creates all the problems inside the heart. But if the Citta still cherishes the various concepts and thoughts about this and that then this is really the work of the Kilesas, pushing us outward. The Kilesas fool us and lead us to go out and become involved with external things rather than being concerned with the internal things. They fool us and lead us to go and chase after shadows. The real Kilesas are found within the heart but we never have the chance to grab at them.

That is why we must concentrate all our effort right at this point. If we cannot pinpoint the spot where the Citta is concocting up the various concepts then we must depend on our Parikama object as our object of attention. Be solely aware of just the Parikama object and nothing else. It can be "Buddho Buddho" or anything else. But the point is to be concentrated only on that particular object. Constantly focus your attention just at this point so that eventually your awareness becomes continuous. Then the flow of the Citta that goes out to the various Aramana will now begin to be drawn back as it cannot withstand the power of discipline and control.

This flow of the Citta will steadily return back to the Citta itself which will then calm down. One will gain coolness and one will be able to see this very clearly. This is one aspect and it is the same way with the investigation with the body. Every piece and part of this body is Asupa and patikula, loathsome and filthy. This is the truth. Our perception and view that runs contrary to Dhamma, the seeing that this body is "I" and "mine", as people and animals, this is precisely the Kilesas.

You must therefore try to investigate and analyze this body in both aspects of patikula (filthiness) and the Dhaatu (elements). And what are the elements? They are the earth, water, air and fire and Mano, which is the heart. You should also investigate that. As far as people are concerned, after they have been born and die, does the body have any value or worth once it becomes a corpse? Is there any value in a dead person? There is none. It cannot even compare with a fish.

When a fish dies, they can take it to the market as with all the other kinds of animals. Every piece and part of them becomes useful after they die because it can be sold in the market. But with people, once they die, their bodies are not useful at all. So, in order to be useful, we must do what we can now while we are still living, especially we who are Bhikkhus. Our duty and work is to cultivate and develop ourselves so that we can release ourselves from the Kilesas and Asavas.

You must therefore exert to your fullest. Be resolute and earnest. In your investigation of death you must investigate so that you can really begin to see the truth of it. In this whole world of Samsara every person, every man, every woman, every animal, must all die. Wherever they may be there is always a cemetery. Even right here, where we are sitting, there is a cemetery for there are all sorts of little animals or organisms that die all over the place. It is just that we never think about it in that way. We don't think about it as a cemetery. We just call it a Sala.

In our bodies there can be found many organisms living inside us, like the germs for instance. They are one form of animal. Inside this body there is nothing that one can call pretty or beautiful. You must investigate and analyze to see according to the truth of the Lord Buddha. The Kilesas tend to see it as something beautiful, as people, as animals, as "I", as "mine". And the attachment to this view, our Upadana, is much more tenaciously fixed than a nail driven into a piece of wood. It cannot be easily dislodged. This is because of the influence of the Kilesas and our misperception of things. We must therefore uproot this misperception which is truly the work of the Kilesas with the Dhamma of the Lord Buddha, using Sati, Pa~n~na, Satta and Viriya. We must get to see it clearly. You have to establish your perception so that you can really see this body passing away because that is really the truth.

So why can't the Citta accept this fact and truth? What is the cause or reason for it? And it is the same way with patikula, it is all over this body. And it is also the truth. It is really that way. So why can't the Citta see it like that? What is the reason? You must therefore probe and examine until you can really see it as such. You must open it up and reveal it with your Sati and Pa~n~na. This work and undertaking is your work and nobody can help you do this work. Your teacher can merely point out the various means and techniques of doing it. In doing this work, you must help yourself. This is what is called Attanonato; when you have heard the instruction from your teacher and learned the various techniques then you must use and apply these techniques in your practice. The benefit that you gain while listening to the discourse of your teacher is that either you will gain calm or you will learn the various techniques and methods of practice but other than that you must help yourselves. This is important.

Really get into it. I really have great concern for all of you and that is why I always have to give you instruction. Although it can be hard on me I try to struggle along. We are living in the world of the Sasana which is the most suitable environment for us to strive in so that we can get rid of Dukkha by means of our exertion. This is our sole duty as Bhikkhus. I try my best to prevent other people from coming to disturb your exertion in your practice because the most vital factor for a practitioner who is striving for the realization and penetration of truth is exertion, having mindfulness in walking Camkama and sitting in Samaadhi Bhavana. This is more important than anything else. I do not see any other work in the world that is more important than the work we are doing. Because of this I could not be led into doing anything else, like building projects that might interrupt the exertion and might ruin this most important work. I only do this extracurricular when it is extremely necessary but if it is not strictly necessary I will not do or allow anyone else to do it.

But I want you to do this work. That is, you should concentrate all of your effort, that you have spent in doing other things, on the work of overcoming and uprooting the Kilesas. When we have many Kilesas in ourselves we experience a lot of Dukkha and this Dukkha is caused by nothing else but the Kilesas right within our hearts. Please really take this to heart and do keep in mind that the intensity of your Dukkha is proportional to the intensity of the Kilesas. There is nothing else that can cause the heart trouble and hardship but the Kilesas. Please listen well and take this to heart and really see the harm of the Kilesas. Then you will be able to exert to your fullest. It is the only way to catch up with the Kilesas, Tanha and Asavas which have been so powerful and domineering for such a long time and have been so for countless Culpas and Culpas.

Are we still willing to go on being born and dying again and again? In these three worlds of existence, who is the one who stands out as the most extraordinary? There is nobody else but the Lord Buddha. He was the first for he had truly discerned and realized the harm of the Kilesas. Apart from him, nobody could perceive this. Nobody could perceive the harm of greed, hatred and delusion. Everyone was obsessed and deluded by them and had to wander in the cycle of birth and death, over and over again, without being able to find anything definite or certain. The only thing that was certain was their Kamma, but what kind of Kamma they had made could not be of any guarantee either because they did not know what they had done or kept an account of the deed.

The Lord Buddha could perceive the harm of greed, hatred and delusion and he exerted to the utmost of his ability, putting his life at stake and striving and struggling against the Kilesas until finally attaining to victory and becoming the greatest teacher in all the world. He attained to the heart of purity and this is the knowledge and realization of the Lord Buddha which differs from the knowledge and realization found in the three worlds. No one else could have attained to this knowledge as the Lord Buddha did in order to cope with and defeat the Kilesas which are harmful to the heart. He then taught us the way of practising. We have all set up our determination to come here and listen to the Dhamma of the Lord Buddha so that we can take it up and practice it.

And it is only we who can practice to the utmost of our ability. You must therefore really commit yourselves to this work. I would really like to see you experience the calm that will arise from your practice of Bhavana. Furthermore I would also like to see you use Pa~n~na in your investigation, following what I have explained to you concerning the internal and external or the investigation of the body. But if you are inclined to investigate the external then you must set up the external object in front of your mind. Whether it is the form of a man or a woman you must take the form that is the most detrimental or inimical [hostile] to you.

In the beginning, if you are not certain of yourself, you should not set up this form too close to you but instead, put it at quite a distance. You must establish this form and make it break down, decompose, go rotten and disperse. Establish it with the vultures and dogs scavenging and devouring this body. Set up as many forms or bodies as you like. Establish all of them so that they appear loathsome, filthy and as a living cemetery. Then you must turn this inwards, into your own body and then compare your own body with those bodies. You have to investigate this again and again and again and again.

You have to coerce the Citta to traverse this path. You must not let it go out to perceive all the pleasant and pretty things for is it really pretty, beautiful or pleasant? Of course not. There is no such thing. This is merely looking for trouble. The Kilesas turn out trouble for us and we tend to believe in them. Where is this pleasantness and beauty? All there is is just a collection of filth. We must look into this filth so we can see it very clearly, following the way that the Lord Buddha described it to us. Really get into it. Then you should bring it closer and closer. When you notice that the Citta has become bold and courageous, move it closer and closer towards you so that you can see it very clearly. Next, you must form up the image of this body and spread the image of Asuppa (loathsomeness) all over it, similar to the way you might pour petrol over something. Then set a match to it and let it go up into flames. This is the technique of Sati Pa~n~na and it is up to each individual to come up with it. They are all the Magga.

Sankhaara is concoction. If it is the Kilesas that influence this concoction of Sankhaara then it falls on the side of Samudaya, the source of Dukkha. But if Sankhaara is influenced to concoct up the truth by Dhamma then it is the means of correcting and overcoming the Kilesas similar to the way one analyzes and investigates the parts of the body in their various aspects of asupa or patikula as a living cemetery and as it decomposes until it eventually breaks down into the four elements of earth, water, air and fire. These Sankharas fall on the side of Magga, the path. This is the means of correcting and uprooting the perception of beauty, of an individual, of people or of animals so that one can see them decompose and break down into the four elements of earth, water, air and fire. How then can one take that perception and have affection for this body? It is merely earth, water, air and fire. It is the same way with a pile of corpses. Does anyone have any affection for these corpses?

When one looks at these corpses there can only be sadness and sorrow, aversion and creepy feelings for them. How then can one see this body as something pleasant and something beautiful? One must investigate this again and again, repeatedly. Sati Pa~n~na must force one to make the Citta tread on this path of investigation, constantly, and then one will be fighting and battling with the Kilesas. If we only investigate in this way occasionally, once in a long while, then it is not possible to consider this to be the work of investigation to combat with the Kilesas. This is useless. This is not the way of exerting for the sake of Dhamma and the truth.

As a follower of the Tathagatha one must be earnest and resolute. Really commit yourselves to this work. There are many techniques of Pa~n~na that we can come up with. If we can calm the Citta with the means of Sati and Pa~n~na then we must do so. And if we can calm the Citta with the use of the Parikama object then we must use that particular method. If we can calm the Citta down any time we want to, it means that we already know the way of getting the Citta to calm down.

Then you must investigate with Pa~n~na. You must not remain idle or lie clinging to this state of calm. I was addicted to this state of calm before and I have told you this many times so I shall not repeat it again. If one clings to one's Samaadhi then one can only gain just this Samaadhi and one will never be able to progress along the path. But when one begins to develop Pa~n~na then one begins to see all the things that come into contact and are involved with one's self and one can manage to cut them down and get rid of them. Then one can search and dig for them further, struggle with them, cope with them, and eventually destroy them with the means of our Sati and Pa~n~na. This is the way of developing our Sati Pa~n~na to become strong, piercing, bright and sharp. Our mindfulness will be absorbed in this investigation and it is up to each individual practitioner to devise his own different techniques of Sati and Pa~n~na.

What has been elaborated here is only presented in general terms and it is up to each practitioner to come up with the different specific means of coping with his own problem. When one has come up with one's own technique then this becomes one's own possession and you should not let what the teacher has presented to you slip out of your hands and go down the drain for this will be of no benefit to you. You must take what the teacher has given you as your source of investment in your business of practising so that you can come up with more profit. No matter how much one has studied in higher education one cannot help but become the tools of the Kilesas if one doesn't have any Dhamma inside one's heart. The Kilesas can really enjoy using one who has learned a lot and studied a lot. When there is no Dhamma inside the heart of one who has learned and studied a lot and who is an influential person, he can only create a lot of damage and trouble for others and himself, without realizing that he ever does damage to others, although he might realize that he has damaged himself.

This is because one's greed and ambition and delusion in one's power and precision of influence blocks one from seeing this thing and from being aware that one has done wrong to other people. If one has some Dhamma then one must know, why be so greedy? When one dies, one just lies in a coffin. The Bhikkhus come and chant the meritorious Dhamma but once the body has been cremated all that is left is just bones and ashes. So why be obsessed with greed? When one has enough to eat and a place to live that really is enough. Why then be so greedy? Greed never makes people happy. And neither does one's hatred and anger make one happy. It is the same with Raga Tanha, sensual lust. When it arises it really makes people struggle like a dog in heat. Where can any happiness be found? But when all these things disappear then one doesn't grasp or struggle for things, especially when the Citta begins to gradually calm down. Then it will not be grasping at things either. And when one has totally gotten rid of all of these disturbing influences then there will be no grasping or struggling inside one's heart at all. Nothing can disturb or bother one any more.

And this is what the Lord means by freedom. One can then see very clearly that what was harmful to one's self was one's greed, one's delusion, one's hatred and one's sensual lust. They are like heaps of fire or like volcanoes, erupting and burning one's heart constantly. Before, we never saw their harm but now we can see it very clearly. Once one has learned the nature of the Kilesas, Tanha and Asava, and has dispersed and scattered them from within one's heart, then whenever one looks outside and sees other people, one cannot help but understand every action that people take because one now understands that driving force that urges people to do these things because they are of the same nature. The things that people do are usually driven by the Kilesas but they don't realize that. You must therefore try to learn the deceptions and tricks of the Kilesas within your heart. Get to see them very clearly. You must be very careful in observing the heart. Take care of it well.

When greed, hatred and delusion and Raga Tanha arise, please realize that they arise out of the heart because it is the heart that creates them, it is the heart that conjures them up and it is the heart that is always in a state of hunger. You must look at the heart and investigate what it is hungry for. You have to analyze the object of hunger so that the heart will get to know the nature of this object and then loose it's curiosity and hunger for it. For instance, with Rupa or form. One must investigate this form or this body to really see the truth of it, not that it is a man or a woman but that it is just made up of various bodily parts like the hair of the head, the hair of the body, the nails, the teeth, the skin, the flesh and the sinews for example. Apart from that, there is just filth all over the body. How can there be any beauty in it? Then one must decompose the body or set it so that one can see it decompose. When a person dies his body slowly decomposes and becomes rotten and fetid and eventually scatters and disperses into the earth, water, air and fire.

Get the heart to see this very clearly. Then this misperception, this presumption and assumption will steadily become lighter and lighter. It will lessen and lessen. The truth will steadily become more distinct. The truth of Asupa (loathsomeness), patikula (filthiness) and the truth of the four elements of earth, water, air and fire will all become obvious. The truth about the four elements is the truth on a very subtle level. When one has entered into the knowledge of the four elements then one has entered into the subtle truth. Nothing then can bother the Citta. This is the way of correcting the Citta. This is the way of correcting ourselves. We must take good hold of Sati and Pa~n~na. We must not remain idle. We must come up with the various techniques and means and methods that develop us.

I really want to see all of you experience the Dhamma for it is within reach, within a hand's reach because it is right within our hearts. The attainment to deliverance from all these things is right within the heart and all the Kilesas are also found right within this heart. The Sati and Pa~n~na, mindfulness and wisdom, that will penetrate and pierce the Kilesas, are also found right within us. But why can't we pierce and penetrate the Kilesas? On the other hand, when the Kilesas want to pierce and penetrate us, they seem to be able to do so very efficiently. When we want to pierce the Kilesas all we can do is to poke at their shadow, not at the real Kilesas themselves. We have always been deceived by the Kilesas to go after something else, other than them. The real Kilesas are right within our hearts. The deceptions are found right within our hearts but the Kilesas that deceive us draw up pictures and images and project them to the outside and fool us so that we go and chase after shadows so we never seem to be able to achieve anything.

We must now turn around to look inside to find where the principle culprit is. It is right within the heart. When one attains to calm it is inside the heart because when the Kilesas are subdued they are subdued within the heart and Sati Pa~n~na, the tools to curb the Kilesas, are also found within the heart. Be really earnest and really get into it. When we have attained some calm it will be possible for us to see clearly what the Citta is like. One will be able to differentiate between the Citta and the Khandhas. Even though it may not be clearly distinct, one will at least see the difference between them.

The calmness, cool-heartedness and brightness of the Citta will become apparent corresponding to the intensity of our exertion in correcting and overcoming the Kilesas. The enormous change in the Citta will come when one begins to investigate with Pa~n~na. The more the Kilesas are being cut off by Pa~n~na the more skilful and adaptable will be the Citta. The condition of the Citta will steadily change and become more and more subtle as we progress in our practice and exertion. All of these are Samutti and when all the things that are involved with the Citta, even the most subtle things like Avijja, have been cut off, the Citta will cease to exhibit any changes. It will now remain stable and unchanging. As we progress in our practice the change will steadily and continuously occur, following the change of the Sammuti Dhamma found within the Citta. There will only be change on the good side and it will become more and more subtle. This is because good is Sammuti and so is evil and so is wholesomeness and unwholesomeness, they are all Sammuti.

When one has come to this subtle level, one will understand this and once one has attained and passed beyond this state, one will become one who has relinquished both good and evil. It means that now one has let go of all Sammuti, both good and evil, the coarse and the subtle. One has now let go totally of all Sammuti. None of this Sammuti is found within the Citta anymore. All that is left is just the natural state of knowingness.

Therefore, I am not very certain about the translation of the Pali verse which translates as "... purify your Citta until it attains to the state of luminosity ..." If it had been translated as "... purify your Citta to the state of purity ..." then I could accept this wholeheartedly. Furthermore, consider the Dhamma which says, "Behold, Bhikkhus, the true original Citta is luminous but the Kilesas act like visitors which make the Citta become dull." The Lord Buddha rarely talked about this true original Citta as the original Citta of the cycle of birth and death. The Lord did not say that the true original Citta is purified and for what reason? This is because the original Citta of any individual has Avijja deeply embedded within it without any exception. That is why the Lord said, "behold, Bhikkhus, the true original Citta is luminous but it was due to the Kilesas that came in" which means that whatever comes into contact with the Citta, the Citta then takes up that Aramana into itself.

This is what is meant by Kilesas coming in as a visitor. The Lord spoke in terms of Sammuti, conventional language. But when one has purified the Citta until reaching the final state of purity, this state of luminosity ceases to be a problem. This is because this state of luminosity which is stated in the Dhammapada must be met with by the practitioner who will come across it when he has arrived at the state of Avijja, or the Avijja Citta. This luminosity or the magnificence of Avijja is the most subtle level of the Kilesa. Avijja is the most clever and most deceptive of the Kilesas. So when one has attained to that state, then the Citta becomes very luminous and very bright. One then becomes deluded in that state of luminosity. This thing is really like a trapping or like a deception. It is only after this luminosity has broken apart that one attains to the state of purity, the purified Citta. This purified Citta doesn't take up any more birth but the luminous Citta will always take up birth. It is always ready to take up birth because this luminosity itself is the source of birth. But once this luminosity has been dispersed, then there is nothing left within the Citta.

During practice, as one progresses to the different stages, at the stage of Samaadhi, there is one form of calm. It has it's own basis and the firmer the Samaadhi of the Citta the firmer will be it's basis or it's foundation. It is not easily shaken by anything and for this reason, Samaadhi is a very good nourishment and nutriment for the Citta. The Citta will not be restless or agitated or hunger for any Aramana because it relies on Samaadhi as it's nourishment. For this reason, the Lord taught that one must investigate in the way of Pa~n~na because now the Citta is full and content. One must take this Citta, which is now full and content with Samaadhi, and put it to work in the way of investigation with Pa~n~na for it will then be able to perform it's function at it's fullest.

It is not like the Citta that is hungry for other things because when it investigates in the way of Pa~n~na it will all turn into Sa~n~naa Aramana, speculation and imagination. The only exception to this is when one is driven into a corner and one has no other means. Then one must use Pa~n~na to do the investigation on some occasions which I have discussed before, in what we call "Pa~n~na Develops Samaadhi". This is when one is restless and agitated and one cannot calm down the Citta. One then has to investigate and find out the cause of this agitation and restlessness. This then becomes a special case, a special occasion.

Where is this Citta going? One now must begin to investigate and dig into it, not allowing the Citta to go out of the confines of the Kamatana. One must keep on probing, examining and investigating until eventually the Citta calms down, due to the power of Pa~n~na. One will become very bold and courageous from this practice of Pa~n~na that can coerce the Citta to enter into calm. When one withdraws from this calm one feels sublime and majestic and this is one case of Samaadhi.

The reason for discussing this is because it really happens within the field of practice for some people, although it may not happen to others. It happened to me and that is why I have written about it and discussed it. I wrote about my own experiences and there were no fabrications there. That is how it actually happened. It was when the Citta became restless and agitated and when one tried to investigate on any aspect of Dhamma the Citta would not accept it. It kept on going in a different direction. So one had to be tough and strong in trying to discipline the Citta. One has to investigate with Pa~n~na, using it to round up the Citta. This is similar to being in a close encounter or in close combat until the Citta cowers and calms down. This manner of calming the Citta with Pa~n~na can really tame the Citta. When the Citta enters into calm, it enters with boldness. And when it withdraws from the state of calm, it does so with courage and it becomes very grand and magnificent.

This is one special case but generally it is the way of Samaadhi develops Pa~n~na. Samaadhi is the support for Pa~n~na because Samaadhi is a good nourishment for the Citta. It is the support for Pa~n~na that lets that Pa~n~na keep functioning and doing it's work without hungering for other things, so that one's investigation doesn't turn into Sa~n~naa Aramana, speculation and imagination, because the Citta will now perform it's functions as it has been told. And this is the purpose of Samaadhi. It is one form of basis or foundation.

Now when one begins to do a lot of investigation with Pa~n~na this basis of Samaadhi seems to have completely disappeared. But this is not comparable to one who does not have any Samaadhi at all. This is because the Citta's total awareness now revolves around Pa~n~na. The awareness of the Citta doesn't remain with the Citta. It has now come out from the basis or the power base of Samaadhi and now turns to Pa~n~na. So now the basis of Samaadhi that one used to have has totally disappeared. Where does it go? All of it has now gone and concentrated in the way of Pa~n~na because the Citta now does not want to take a rest. So when one want's to enter into calm one must really resist and coerce or force the Citta to come and rest in the state of Samaadhi.

When one has to do this the Citta will indeed enter into the state of Samaadhi but one must really force it to do so. Once the Citta no longer goes against our will it will have to follow our command. This is because the Sati Pa~n~na of this level is capable of controlling the Citta since at this stage there is nothing except the Citta and the functions of the Citta which are Sati and Pa~n~na. There is nothing else to become involved with it. There is nothing that can come and drag away the Citta so when one has to try to coerce the Citta it really means that one has to drag the Citta away from the work that it has been doing. One has to do this dragging away with Pa~n~na so that it can come and rest itself in the state of calm.

I had to control and master the Citta to remain in calmness by using the Parikama object of Buddho, Buddho, Buddho. I haven't forgotten this because I had to repeat it very quickly or else the Citta would go out and do more work. Not that it would have gone out to be immersed in the pleasure of anything. It wouldn't. The Citta had no interest in anything else at all. The Citta at this stage has no interest in anything in the whole universe. It is now totally immersed in the pleasure of doing the investigation with Pa~n~na and that is why at this stage it is called Utacca. That is, it is too engrossed in this investigation and this is one of the higher fetters, the Samutana. For now the Citta has gone overboard instead of resting in the calm of Samaadhi, so as to replenish itself and recuperate and serve as the basis for Pa~n~na, it doesn't do so. But when it gets too exhausted it will eventually have to come and rest in Samaadhi. When it cannot go any further from exhaustion it must take a rest. So when it gets too exhausted and tired to the point when it cannot go on anymore, then it must return and rest in the state of Samaadhi.

After having rested long enough to gain strength and become very light without the burden of the work it will just get right back on to the work very energetically and become wholly concentrated in the work of investigation. At this stage the basis of Samaadhi or the foundation of Samaadhi is no longer there to be found. From my own experience this is what happens. The basis of Samaadhi was there during the time when I concentrated my whole effort on the development of calm and Samaadhi. But then I was not interested in the investigation of Pa~n~na. But when I began to concentrate on my investigation with Pa~n~na then that basis of Samaadhi entirely disappeared.

As far as the state of the luminous Citta is concerned this is not the base of Samaadhi. It is something else. The more Pa~n~na can cleanse the Citta then the more luminous the Citta becomes. When it is the time for it to be empty this emptiness could be seen very clearly. I could see the Citta being empty of everything. Whatever I looked at appeared like a shadow. They were just like shadowy images. Looking at a whole mountain or a solid rock; they just appeared like shadowy images. The greater part of the Citta is empty and it seems that there is no solid rock, just an image of the rock. While walking on the ground it also appears shadowy. The Citta appeared to have penetrated it. It just happened that way.

As far as the body was concerned it was comparable to the globe of a lantern, for inside it was very bright and very clear. This is the emptiness of the base of Samaadhi or the emptiness of the base of the Citta. It does not really feel right to describe it as the emptiness of the base of Samaadhi but when I describe it as the emptiness of the base of the Citta that does feel right. That is, I feel very positive about this description. In the state of Samaadhi, it is also empty but when one begins to focus the Citta on the external things it is not empty anymore. But when it is empty by virtue of the base of the Citta then wherever one looks or focuses the Citta, everything appears to be empty. But it is not empty of itself. When the time comes for the Citta to finish it's work then it has to come back and investigate itself until it becomes totally empty. Before, wherever one looks, one sees everything as empty. But one's self is not empty. One is still carrying the burden. One is still carrying the full load of Avijja and Tanha. Speaking of this Tanha, it is the coarser kind of Tanha. This Tanha or desire that we are speaking of refers to the affection for the intimacy with and the attachment for the brightness and luminosity of the Citta.

One must now investigate at this point. When all of this luminosity has broken up then it becomes truly empty. There is one emptiness of Samaadhi. There is one emptiness of the base of the Citta and there is this ultimate emptiness in which everything is empty, everything external is empty and the Citta itself is empty and the base of the Citta is also empty. All problems have disappeared. Then there is nothing else to investigate and one knows this within oneself. One has no doubt or questions about what Sanditiko is, that is, knowing within oneself and experiencing this within oneself.

Though one might never have known or experienced this before, now one knows and there is no doubt about it. There is no more problem or work to be done and one can see this very clearly. What is there to do anymore? And what is the object of this work? Now there is nothing to come and be involved with the Citta. The Citta now is just merely the Citta. There is no self, animal, people, "I", or "they". They have all disappeared. All forms of Sammuti and the Sammuti Citta are no longer apparent. What else is there to do? One has experienced all the hardship in one's exertion from the beginning to the end. The exertion for the development of Samaadhi is very hard work. It is really hard on the body because one has to abstain from food and sleep and sit for a very long time in Samaadhi.

This is really Dukkha. It was very hard in the development of Samaadhi. And when the Citta had established some basis, it became very hard on the Citta and the more developed the Citta became the more subtle everything got and the harder it was to work. But one is no more concerned about this hardship and difficulty than about the work for the realization for the truth in Dhamma and everything that became involved with the Citta. This hardship was no problem and if one actually exerted to one's utmost ability, one would eventually come to conquer the Citta and accomplish one's work and one's Sati Pa~n~na that has been revolving like a Dhamma Chakka, a wheel of Dhamma, will also lose it's purpose. They all fall into place naturally. One's diligent effort and the application of Sati Pa~n~na that has been so intensified, turning around relentlessly, eventually and naturally stops because there is nothing else to do. There is no more problem to solve. There is nothing to be corrected.

Pa~n~na is used for correcting and clearing away the Kilesas but is there now a single type of Kilesa found within the Citta? If one is certain that there is none, what is there to fight? What is there to cope or struggle with? Can you battle or fight with empty wind? There is an end to the work of Dhamma but as far as the work of the world is concerned there can never be an end to it. From the first day of one's birth there is work to do continuously until the last day of one's life, and even then one has not finished one's work. People die having worry and concern for their job, their work, their friends and their relatives.

There isn't a single Citta that can pass away with Sukato, going to a happy state, without having any worry or desire left. There are only Cittas that die with worry and confusion and that are entangled with all sorts of things. So how can there be any happiness when one goes carrying a burden with oneself? The work that one did before one passed away was not completed and when one passes away someone else will have to take over one's job. This just continues on and on. There isn't a single person in the world who can accomplish his task because as soon as he finishes one job there is a new one coming up all the time. People keep on doing it but are we going to be bold enough to take up this task as well?

Is it possible that we can work in the way of the world and finish it before we die? Can you really be certain that you can finish the work of the world? If you are not certain of this, why don't you take up work that is certain? If you took up the work of a recluse and attained to the end of the holy life, you would really complete and accomplish your task. There wouldn't be a single Kilesa that could revive itself to fight with us. Once it is totally gotten rid of one hundred percent, it is totally gotten rid of forever. From that moment on, one will never have to be in doubt by thinking, could this Kilesa arise again now that I have destroyed all of them?

It will not happen for they have now all been destroyed. It has all disappeared. They have all been truly gotten rid of and from then onwards there is only happiness, ease and comfort. As far as all the anxiety, worry and confusion and all the Kilesas, Tanha and Asava, that used to concern one's heart like an erupting volcano are concerned, they have all disappeared. This volcano of all the fires of Raga, Dosa and Moha has been extinguished by the water of Dhamma. They have been quenched by the water of the Majjhima Patipada, the middle way of practice.

Once the water has been splashed over this fire that has been consuming the heart and has totally extinguished it, all that is left is just coolness that will last forever. This is Acaliko, timeless. The Lord said that this is Acalika Citta and Acalika Dhamma, the timeless Citta and the timeless Dhamma. They are one and the same thing. Once one has arrived at this stage, both the Citta and the Dhamma are one and the same thing. One can either call it the Citta or the Dhamma for there won't be any contradiction. All that is necessary is for the Kilesas that are notorious for their contradiction to disappear from the heart. There will not be any contradiction, nothing to go and contravene anything else. One cannot find anything to contradict one because the Kilesas that contradict Dhamma have all disappeared. Once the Kilesas have been wiped out there is nothing left to contravene and nothing left to serve as a contradiction. One will then be at ease and peaceful.

You see, the work of a Bhikkhu does have an end. You must really get into it. Don't be lackadaisical or grope in the dark like blind men. Don't be unearnest and uncommitted for this is like groping for something when you don't know whether it is an eel or a snake, there will only be uncertainty and doubt.

End of Dessana

This is the correct principle which is right and proper

Venerable Acariya Maha Boowa ~Nanasampanno
Wat Pa Baan Taad
August 04, 1979
Translated: Achaan Sudchaad

"... One must consider the Dukkha as the truthful Dhamma and one should not consider Dukkha as one's self, for this is the principle of truth in Dhamma..."

.oOo.

This is the correct principle which is right and proper

As a practitioner, one must be truly committed to Dhamma. One's heart must always be turning in towards Dhamma. One must not allow the flow of the world to come in and trample on and afflict one's heart. This is the flow of the Kilesas. They must not be allowed to incite and disturb the heart, which we are caring for with our utmost effort to the extent where we are willing to put our lives at stake for it, solely for the sake of Dhamma. We must constantly be on the lookout for harm and perils. We must not be insensitive to those things that are harmful to us. We must always set up this understanding. Then we can be considered as people who practice Dhamma with mindfulness.

This mindfulness is the constant awareness of which things are harmful and which things are beneficial. One must be constantly aware of those things which are beneficial or harmful to one's self. One must always be careful and cautious and get rid of the things that should be gotten rid of. One should also develop, nurture and take care of the things that one should be taking care of, and this is our own heart.

This heart is the property of two possessors. However, it is the Kilesas that have been ruling over it for a very long time. We ourselves cannot make an account of all the forms of birth that we have gone through and the processes of birth, ageing, illness and death that we have undergone right on up to the present day. This is the work of the Kilesas, Tanha and Asava, that lead us to be born and die and experience Dukkha and hardship. All of them are harmful to us. Every form of existence that we take up is filled with Dukkha. Dukkha is inherent in every form of birth because when one takes up birth one must also take up death. Both birth and death are a pair or a duality. Therefore, whenever there is birth there is also Dukkha.

The Lord said that the only one whom Dukkha does not fall on is the one who does not take up birth, for this is the only way to totally wipe out Dukkha. If one doesn't take up birth, one doesn't have to experience any Dukkha. If such is the way then what is the cause of Dukkha? Due to birth, Dukkha arises. So what is the cause or origin of birth? The origin of birth is Avijja, the king of delusion, that is deeply embedded within the Citta to the extent where it is not easy to tell them apart. It is therefore necessary for us to commit our total effort to the extent where we will even give up our lives if we have to. When it is the time to intensify one's effort, one must then intensify it. When it is time to make a hard try, one must make a hard try. When it is time to fight, one must really fight. When it is time for one to be moderate, one will know for one's self when the time arises.

But one should not take it upon one's self to decide when it is the time to be moderate or take it easy or relax when in reality the time is not right to do so. Concerning this, one can sometimes be mislead. The practitioner himself will know the right time to take a rest, to relax, to enjoy ease and comfort while breaking away from his strenuous exertion. The way to rest the Citta is to enter into the state of calm and cool-heartedness. There can be such a time but when one enters into battle against one's opposition with the means of Sati Pa~n~na, one must really totally commit oneself to it. One must consider the Dukkha as the truthful Dhamma and one should not consider Dukkha as one's self, for this is the principle of truth in Dhamma. This is the correct principle which is right and proper.

The Dukkha which arises within the body is important. It is something that one can see very clearly and distinctively. The Dukkha in the Citta can arise as a consequence of the Dukkha of the body. This is one aspect of Dukkha. The Dukkha that arises in the Citta even at a time when the body is not afflicted with any pain or illness is the Dukkha that is entirely created by the Kilesas. The Dukkha that arises in the body due to pain when one is afflicted with illness or from sitting in the same position for a very long time can cause the Kilesas to arise. The Citta will be restless and agitated and will be concocting up various ideas. This is caused by the Kilesas of attachment. The Citta will become confused and will concoct up the idea that the Dukkha within the body belongs to one's self, and that the entire body is one's self. If we see that the body and ourselves are one and the same thing, when there is Dukkha within the body we will feel that we ourselves are experiencing Dukkha. When we see that we are experiencing Dukkha we will become concerned with ourselves.

We will not want to experience Dukkha and this desire not to want to experience Dukkha is Vipava Tanha. Then we will not be able to look for the truth because we will not be able to find a way to reach the truth following the truth principle that says that Dukkha is an aspect of truth. This is the principle of the Sacca Dhamma, the truthful Dhamma. A practitioner who has clearly seen Dukkha within his heart as an aspect of truth will not be overwhelmed by Dukkha any longer. No matter how severe this Dukkha might be, this Dukkha will not be able to trample on and afflict him or cause him to waver. I have experienced this myself and I am not speaking without anything to back me up. I have clearly experienced this and that is why I dare to relate this to you, without being concerned with whether I am showing off or not. I speak from the truth principle and what I teach is following the truth principle, aiming only for your benefit and befitting the effort that you have made in coming to me for instruction.

I instruct you to the utmost, to the fullest. Dukkha Vedana can arise from many causes. It can arise from illness. But please keep in mind that it is the same old Dukkha Vedana that we call the Sacca Dhamma, the truthful Dhamma. The Dukkha that arises from the pain in the various parts of the body or the Dukkha that arises from sitting for a long time are all the Sacca Dhamma. We must take that Dukkha as the target for investigation. We must investigate back and forth between the heart and the body where it has permeated. Look and see which part of the body this Dukkha has arisen in.

For instance, the pain in the legs or in the various organs of the body, one should take the point where the Dukkha or pain is most profound and take that as the point where one establishes one's mindfulness and investigates with Pa~n~na, analyzing and differentiating and isolating the nature of Dukkha so that you can see it's nature very clearly. We must observe the Dukkha to see that it has no other characteristic apart from being Dukkha itself. It is unlike the body which has various characteristics since it is made up of the different parts. We must compare and examine all the different parts and then we must turn inward towards the Citta. These three things are terribly important.

We must not wish for Dukkha to go away because the desire for this Dukkha to disappear is Tanha or craving. This will just increase the Dukkha and one will never have one's wish fulfilled. Instead of this being Magga, the way to eradicate Dukkha from the heart or curb the Dukkha within the body, it merely increases or intensifies the Dukkha of both the body and the heart. This is what happens if one wants Dukkha to go away. One must not make any wish or have any desire. When Dukkha arises it arises whether we have the wish for it to arise or not.

We should investigate Dukkha to see it as it actually is by differentiating and setting apart those things which are involved with Dukkha. Find out what part of the body is being afflicted with Dukkha and take a good look at it. The Citta must be revolving around constantly. This revolving of the Citta is actually the turning around of Pa~n~na. Pa~n~na provokes and examines the cause of this Dukkha. When Dukkha is intensified the Citta cannot get away from that particular spot. It must be turning around very rapidly. This is the way of investigating the Sati Dhamma and the way to contend with one's enemies. One must differentiate the body and look at it and examine it. One must also differentiate and set apart Dukkha Vedana and examine that. This Vedana is merely Dukkha but in itself it doesn't know or understand that it is Dukkha.

And the body, although it might be afflicted with Dukkha, in itself does not know that it is so afflicted. Who is the one who says that this body is afflicted with Dukkha and that the Dukkha Vedana that appears is Dukkha? Who says that this is so? If it doesn't come out of our Sa~n~naa Aramana, where else can it come from? So in the end we cannot help but look into the Citta itself. Now if the Citta itself really suffers Dukkha then let us really look into it closely for ourselves. We must look or see it with Pa~n~na, discrimination and discernment. Don't just merely look simply because we only want to look at it. If we look just because we want to get to know without doing any investigation, this is not the way to look for the truth. The point is that we should not have any desire but merely probe into and examine the truth itself. This will be the natural way of investigation, the Majjhima way. If we have any desire then this will be Samudaya and the cause of Dukkha will arise.

Therefore, even if the Dukkha afflicts the body to the extent where it will break apart then let it break apart. As far as the disintegration and integration of the body are concerned, they are a pair or duality. It is natural for them. If they can be formed together, they can also break apart. But the main point is to show the truth about these three things that are combined or interrelated. See it clearly with Pa~n~na. One must get to see the pain in the body clearly. One must see it clearly with Pa~n~na until one can see that the skin is merely the skin and the flesh is merely the flesh. It is the same way with the sinews and bones and the rest of the parts of the body. They are merely as they are. They themselves don't know that they are experiencing Dukkha even though the Dukkha is like a scorching flame. They themselves don't know that they are undergoing Dukkha. And the Dukkha itself doesn't know that it is Dukkha either.

This Dukkha doesn't know that it is making others suffer. So who then is the one who forms up the presumption and assumption about these things? One must turn around and look inside the Citta. When looking at the Citta one should look the same way one looks at the body and at Dukkha Vedana. One must look with continuous attention and mindfulness. One must look with the intention of finding out the truth because one wants to get to find out the truth. When one gets to find out the truth, the Citta will be just merely knowing. Can this "knowingness" be one and the same thing with Vedana? And if this knowingness and Vedana and the body are one and the same thing, when Dukkha Vedana disappears, how is it that the Citta still remains?

The Citta has always been here from the day of our birth but this Dukkha Vedana only arises now. If they are one and the same thing how is it that this Vedana doesn't appear at the moment of birth and how is it that it can disappear? It should not disappear if the Citta has not also disappeared, so truly, they are not one and the same thing. This investigation must be constantly turning around.

As far as the desire for Dukkha to disappear is concerned, one should never bring this into the investigation if one doesn't want to enhance Dukkha and accumulate more Kilesas which is Samudaya, the cause of Dukkha. Then one would be cut down and one would not be able to make it true and when one is about to pass away one will be helpless. One who sets his heart to investigate and observe the Sacci Dhamma is the one who will gain victory and the one who will be able to withstand to the end. Although he might not have gotten rid of all the Kilesas he would be able to stand on his own with mindfulness and wisdom, Sati and Pa~n~na. Sati and Pa~n~na are absolutely vital for taking care of the Citta and when the Citta has attained to deliverance then there is nothing else to talk about. What is there to talk about?

In training and disciplining oneself, one must be bold and courageous, firm and resolute. One must not be feeble or weak. One must not see anything in this world as more worthwhile than Dhamma or than the knowledge and insight that will deliver us from the Kilesas and Asavas that are entangled within our hearts, for we can gradually emancipate ourselves from these things until we are totally free from them. The supreme treasure is the Citta that has attained to deliverance or the Citta that has developed the various stages of virtue. They are similar to the treasure or possessions that we have accumulated and the more we accumulate them the more valuable they become. Their worth and value increases until we arrive at the state of contentment. We must develop the Citta to this state of contentment. We must not be shaken by the Loka Dhamma, the worldly influences, for they have been as they are since time immemorial. This world is full of birth, ageing, illness and death, confusion and trouble that afflicts all people and every kind of animal.

There is no true peace and happiness in this world. Where are we going to find happiness in this world? We will never find it because there is only Dukkha. There is the physical Dukkha when one has to strive and struggle to make a living. When we have desire or craving for possessions this is also a form of Dukkha. Whatever form we set up we always get attached to, like a piece of paper which we suppose is a bank note and can be used as currency. We know very well within our hearts that this is just a piece of paper but we are still deluded by it and our greed for it is just immeasurable.

Greed and hatred are so severe that they shake the whole world. Is there any happiness in them? Greed is one form of fire. When our body is normal and not afflicted with any disease, it is quite comfortable and at ease. But when there is any illness, the body is afflicted and disturbed. It is the same with the Citta. When it is not afflicted with the diseases of the heart such as greed, it will remain in quite a calm and peaceful state. But as soon as this disease of greed happens to strike the heart, the heart turns into fire and becomes troubled and annoyed. Can we see it's harmfulness?

Hatred is like a shadow that follows greed. When we cannot acquire the things that we want according to our desires, we become angry. The world has these things as the masters of the heart. If this is the case, who in this world can have any happiness because the nature of these things is that of fire? Wherever they are they must always scorch and burn and totally consume that place. No happiness and comfort can come out of them and even when one dies if these things are still full within one's heart, one will never be able to find any happiness. One will never be able to find any basis to hang onto. One will die worried and concerned and possessive of everything. One will pass away in confusion and worry. One will be consumed and burned through to the next birth. One will never come across the real essence at the time of one's passing away.

This is because one is deluded in Samutti. One thinks that Samutti is of the real essence, which it is not, while on the other hand, Dhamma, which is the real essence and virtue, which is also of the real essence, and are the treasures that can provide us with cool-heartedness, trust and confidence, are never accumulated by us. So how are we going to come up with any confidence? Therefore, the building up of virtue inside the heart is terribly important for wise people, especially for we who are the Bhikkhus, the practitioners. We must be really serious, really earnest.

The Majjhima Patipada, the middle way of practice, is always suitable for lifting us out of Dukkha. Once we have depended on the basis of the Majjhima Padipada as our path of practice and as the tool for the eradication of the Kilesas, no matter how many Kilesas there are they must all arise from the heart. All that is necessary is to develop and produce inner Sati and Pa~n~na to counter the Kilesas. When the Kilesas are subdued, happiness will arise. We will then come to see the harmfulness of the Kilesas. Whenever the Kilesas appear within one's awareness one will become afflicted and feel uncomfortable. One will feel ill at ease, immediately as the Kilesas appear. The more the Kilesas appear, the more affliction we will have to endure.

We must curb them with Samaadhi, Pa~n~na, Sata and diligent effort and when we manage to curb and restrain them we will feel at ease, comfortable and happy for this is the quality of one who practices Dhamma. At the same time we will realize the harm of confusion and trouble that is caused by the Kilesas oppressing the heart. We only have one undertaking or work to do. For a Bhikkhu there is no other work that is really genuine or of any worth other than the work of correcting and uprooting the Kilesas. This is the work of uprooting the thorn of the Kilesas out of the heart following our ability. This is in accordance with Dhamma and follows the example of the Lord Buddha. When we become weak and discouraged we should reflect on the Lord Buddha and the Savakas of the past. We should think of them when we take up our refuge. They are our Buddham Sarranam Gaccami, Sangham Sarranam Gaccami.

But we must not merely reflect upon them. We should think about them and try to follow their example. We have to ask ourselves, were these Savakas ordinary human beings or were they Devatas? They were really people like us. Some of them even came from the very delicate and high classes like those of kings, for instance. They had never had to endure the physical hardship of the body and they had plenty of possessions and wealth. But they gave them all up by seeing them as things of little value and significance. Some of them were high officials of the court and some were merchants, rich and wealthy men. All of them were fully possessed with great wealth, honour and dignity.

So why did they give up all of these things, take up the practice of Dhamma and finally attain to Dhamma and become famous? They attained to the supreme state and at the same time they could also see the insignificance of those things that they left behind. They were not of the real essence, these things, and were never as worthy as Dhamma and that is why these people were able to attain to Dhamma. Whatever class of family they came from, once they had gone forth in the Buddha Sasana they then devoted themselves to the practice of Dhamma with diligent effort. Even those who were kings were willing to give up their kingship and take up the life of a recluse or a Bhikkhu, just like any other Bhikkhu. Look at the degree to which they were able to adapt themselves. For this reason they were able to attain to the status of great sages to whom we pay respect and esteem.

We have to take up their example. During the time of the Lord Buddha this was the only kind of work that the Bhikkhus were doing. This is the work of walking Camkama, sitting in Samaadhi and the work of Bhavana. This is the work of a Bhikkhu. When they had conversation they did not talk about politics or about business or about any other social activity. Nor did they talk about men or women. They did not bother about these things because these things are the affairs of the world which they had left behind due to the perception that these things are harmful. That is why they got away from these things and made sure that these things did not come in and bother and disturb them. They only took up the Dhamma as their basis after they had left those things behind. All the other work that they had done in the world, they entirely let go of. The only work that they did now was the work of a Bhikkhu, which is the Samana Dhamma, the Dhamma that slowly leads to peace, happiness and tranquillity. Wherever they were they all disciplined and trained themselves with Dhamma and they all consistently attained to the result.

They all attained to the Magga, Phala and Nibbana in the various places like the forest, mountains and caves. This was because they constantly exerted themselves. So how could the fruit not become apparent? When they carried on a dialogue they carried on a dialogue on the Salaka Dhamma. This was the topic of their conversation. When they talked about this Dhamma it is called Salaka Kata which means the conversation about the way of deliverance or the uprooting of the Kilesas. Salaka means to cleans or uproot. This is then called Salaka Kata or Salaka Dhamma. If we are talking about the topic of conversations, if we talk about this Salaka Dhamma, it is called Salaka Kata which means the talk on the cleansing or eradicating of the Kilesas. And what does this consist of? What did those people during the Lord Buddha's time talk about? The basis of conversation for a Samana has bounds and limits.

I will elaborate the first of these topics of conversation although I have spoken about this many times before. But there are newcomers that may not have heard it before so I will say it again. Please listen very carefully. The first is Appiccata which means one who is content with little. The Lord did not teach us to be one who was only content with possessing many things concerning material substance and things that are offered by the lay people. However much or little one might come across, one is happy with just a little. This is the best way of practice. Sandutti or Sandosa is second to that. Be content with whatever is available in the way of requisites. One mustn't bother or make solicitations to the lay people concerning these things. One just uses whatever is available and accords with Dhamma. This practice is a moderation of the first practice of being content with little. This is Appiccata. One is really firm and resolute if one practices in this manner.

The third topic is Vivekata; the delighting in seclusion. One has seclusion in one's dwelling place and one is secluded in the eyes, ears, noes, tongue and body that have contact with the forms, sounds, smells, tastes and tactile objects and one is also secluded in the heart befitting the virtue or the quality of the Samana Dhamma. One practices or cultivates quietude or seclusion of heart. If the heart is not able to find quiet one will not be able to find any happiness. That is why it is a vital necessity that we curb and restrain the flow of the Citta with our diligent effort. If we can find seclusion and quietude, it is possible for the Citta to calm down. Then happiness will arise and this is what is meant by Vivekata, the delighting in seclusion.

Next comes Viriya Rampa, continuous and consistent exertion and the application of one's diligent effort. In all of our postures of standing, sitting, walking and lying down, one is constantly exerting with mindfulness directing one's exertion. With mindfulness it is possible that we are exerting ourselves and this is Viriya Rampa, the conversation on the application of diligent effort. Assankakanika means mingling or socialising. One doesn't socialise with one's fellow Bhikkhus or lay people. This is Assankakanika; not socialising or mingling with people. Then there is Sila, morality. One tries to keep up one's Sila and to make sure that one's Sila doesn't have any blemishes or breaks. We must protect and cherish our Sila in the same way that we protect and cherish our hearts. Both Sila and Dhamma are one and the same thing. The coarser kind of Dhamma is called Sila because it has to restrain and curb through the ways of body and speech with the heart taking up the responsibility for them.

Samaadhi, this is the talk concerning the calmness and stability of the heart. Next we come to Pa~n~na, the conversation concerning Pa~n~na. One relates to another about the various techniques of practice and regardless of what type of Samaadhi, one should talk about them because each one will be able to learn and gain some benefit from this talk. When one talks about Samaadhi one can discuss and relate the various characteristics of Samaadhi. This is because there are many different ways of disciplining the Citta following the different characters and personalities of people. Concerning the talk on Pa~n~na, one tries to talk about the depth and profundity, the discernment and the various techniques of Pa~n~na. One should discuss them so that one can share this information with one's fellow practitioners so that others might be able to take it up. Then they talk about Vimutti, the state of deliverance. This is the most desirable subject of conversation and the most desirable state. It is the consequence that arises from Appiccata, wanting little, and all the way up to Pa~n~na.

After Pa~n~na is Vimutti and after Vimutti is Vimutti Yanna Dasana; the knowledge and insight that one has attained to Vimutti. These are the ten Salaka Dhammas that the practitioners and Bhikkhus during the time of the Lord Buddha talked about. They only talked about the truth and Dhamma. This accords with the Dhamma that says Galena Dhammasa Cacca, the timely talk on Dhamma. This talk is timely and appropriate to the time and this is are [sic] of the highest blessing for those who are involved in the conversation.

And this is what they talked about during the time of the Lord Buddha, the Salaka Dhamma. They did not talk about politics or business or about gain or loss. They were not involved with the confusing affairs of Samsara like the way Bhikkhus are today. In their hearts and in their mouths there is nothing of any substance but just the affairs of the world that they give vent to. They are not worth listening to. Can this be in accordance or in conformity with the time of the Lord Buddha? If this is the way, then all that is left is just the name or the label of one who has gone forth.

Talking about the maintenance of his Sila, one wonders just how much Sila he has got. This is because when he talks he does not restrain or have any reservation. One really wonders whether his Sila has gone down the drain and become void. So how can one come up with any Samaadhi because no a word of Samaadhi has been said, not to mention the practice and development of Samaadhi with the way of Citta Bhavana. So how can the result come forth? One just tends to get into trouble and confusion with the things that bear no benefit.

We don't tread the way that the Lord Buddha showed us to tread. We don't want to do the work that he wanted us to do. We only do the work that is in opposition to Dhamma. We do this constantly as part of our way, so how can there be any worth or virtue that we can be proud of? If our practice just goes out of the way or tramples on and destroys the Dhamma without our being aware of it, there cannot be any result that comes forth. We can be proud of our state of going forth but what is the use of that? What is the use of being proud of the position of one who has Sila? What is the use of this if we cannot be proud of the result that we gain from our exertion? For these results or the fruits of our exertion would be our own possessions or treasures be it the Samaadhi treasure or the Pa~n~na treasure or the Vimutti treasure. These are the treasures that we can be truly proud of, which arise from our diligent effort.

These all start with Appiccata, the practice of wanting little which is opposing or antagonistic to the practice of wanting a lot. This is how the Lord taught us to correct the Kilesas because the Kilesas like to oppose and go against Dhamma. For instance, the Lord says Appiccata, want little. But the Kilesas say, take a lot. Take a lot. When you die you can take these possessions as the fuel to burn yourself with. The Kilesas really like this. There is no point in looking for any firewood because you can pile up your possessions, your wealth and your riches and then set fire to them to burn your body with. The Kilesas like it this way and this is the way the Kilesas go against Dhamma.

The Kilesas must always go against Dhamma. They must always be contradictory to Dhamma. They always oppose Dhamma. Whenever the Citta is inclined to like something, please understand that the Citta is already on the side of the Kilesas and it has already been lead away by them. The Kilesas will then take it up onto the chopping board and cut it up into pieces. It is only when the Citta has attained to the plane of Dhamma and the plane of truth to the extent where one can be confident of oneself, now understanding about truth and reason and Dhamma and about good and bad within the Citta, that this becomes a different story. When the Citta has attained to that stage then the Citta will be only inclined towards Dhamma. It will like to acquire Dhamma and the desire for this Dhamma is called Magga, the path.

These are not like Kilesas like the other worldly or mundane desires. Vivekata, the Lord taught us to be inclined towards seclusion but the Kilesas like us to mingle and socialise in confusing and maddening crowds. They are the place where the Kilesas want to go and this is how they go against Dhamma. Vivekata or the delight in seclusion is on the side of Dhamma. The delight in confusion and madness is on the side of the Kilesas. Viriya Rampa, the application of diligent effort. The Kilesas say that one should apply one's effort in a wrong way or a bad way and this is the diligent effort of the Kilesas. If one goes in a wrong or bad way, it is contrary to the Viriya Rampa.

The Kilesas steadily and constantly to against Dhamma all the way up to Vimmuti and this is the way of the Kilesas. They always have to oppose Dhamma and go against it and be in contradiction to it. So one must always observe oneself well, no matter how the inclination might arise. Even if it goes in the way of the Kilesas one must use Sati Pa~n~na to investigate to see whether one's inclination or liking is in accordance with Dhamma or not.

If it is not in accordance with Dhamma then one has to realize that it must be in accordance with the Kilesas. Then one must immediately resist that inclination and let go of it even though one might be really attached to this desire and really want to have it, for this kind of desire or attachment is really the affair of the Kilesas but letting go of this attachment or desire is the affair of Dhamma. If we are going to follow the way of the Lord Buddha, we must let go of them. We must resist our heart. How can we not resist? If we are not resisting, we cannot say that we are fighting, combating and struggling. If we keep on following our heart's desires we cannot be called practitioners. One cannot be considered as one who resists the Kilesas, one who fights the Kilesas and one who subdues, eradicates and conquers the Kilesas for one will always be losing to the Kilesas.

This does not fall within the principle of Dhamma which means to contend and to fight. One must be constantly aware of one's self. We only hear about the story of the Savakas. Some of them attained to the level of Sottapanna, some of them to the level of Sakadagami, some of them to Anagami and some of them to Arahantship in the various places. These were the results that they attained to and what about the story of their exertion? What was it like? The story of their exertion and the story of the result that they acquired were in harmony with each other.

Therefore, we must look at both the cause and the result. Look at the means and the consequences. If we are desirous of the result then we must develop the cause for this result to arise. It is like when we look at a certain plant. We observe and investigate to find out what sort of nourishment is good for this plant so that this plant can bear the fruit for us. If we only look for the result without paying any attention to the cause that can make this result appear, it is useless for us. We must look at the cause. That is, we must find out what kind of nourishment and fertiliser this plant needs and we must take good care of it, protecting this plant from other things that can come and destroy it.

It is the same way with our hearts. When we are desirous of the result that can appear within our hearts, we have to observe the heart to find out what it needs to be able to produce such a result. Whatever is antagonistic or harmful to the heart we have to try to eradicate. Insects are very important because they constantly bite. Raga also bites and Dosa bites and it is the same with Moha, it bites too. Laziness and weakness also bite. Discouragement also bites. Thinking that one doesn't have the ability is another form of bite. Thinking that the Magga, Phala and Nibbana is now out of reach or out of time, this is another bite. These are all the bites of these insects; the Kilesa insects. Discouragement and weakness, they bite. When one tries to exert in the practice of walking Camkama or sitting in Samaadhi Bhavana it is as if someone is taking one to the gallows. This is another form of bite. They constantly bite us. When we lie down and our head touches the pillow we seem to never want to get up and this is another bite or sting.

Please know that these insects are found within the heart. They hide and permeate the heart. They are constantly whispering and infiltrating the heart. This is because they are found within the Citta. Here we are trying to get rid of them with various techniques so that we can see and experience the supreme Dhamma within our hearts. This will happen due to our diligent effort and our contending with them. In the beginning stages of practice it is difficult and hard. But even though it is difficult, one is not willing to retreat and one is willing to face it. One faces the fact that it is difficult and that it is Dukkha but every form of work is difficult because when one has to do work, there is exertion that has to be put forward. In our practice we must also exert ourselves. It can be difficult but we must exert to the utmost so that we can come to the result that we can be content with.

The Citta can be trained and developed or else the Lord Buddha would not have taught us to do it. The Citta that has no Dhamma is like a demon or ghost. In such a Citta there is no Dhamma or truth or any principle or reason. The only thing it has is the wish to acquire things according to it's desire and this is entirely the business of the Kilesas when there is no Dhamma permeating within. The result that appears is that one is never able to find any happiness either for one's self or for others that one comes into contact with.

People only disturb one an other due to the power of the Kilesas. Human beings are social animals and they have to live together. They cannot live alone by themselves so they always tend to disturb and affect one an other and this is due to the harmful things inside the heart that have been vented out. When one has constantly trained and developed one's self, this wildness and recklessness inside the heart will steadily diminish due to the power of our exertion. The Citta that has never attained to calm will now attain to calm. This is because we are now taking care of the Citta. We can have calm and cool-heartedness because of this care and nourishment arising from our exertions. We have to coerce and control the Citta constantly so that it doesn't think out of the way of Dhamma. We must not allow this Citta to think about the various things. We must master it to only think in the way of Dhamma. The Kilesas will gradually become less and less and the heart will become calm and tranquil.

When it has begun to become calm and tranquil, one will begin to see the worth and value of the heart. We must then intensify our effort because the worth and value that arises from being calm is not the only worth and value. There are others, higher and better than this. During the time of the Lord Buddha the Magga, Phala and Nibbana was plentiful and abounded amidst those practitioners. There were many who were imbued with the Magga and Phala, the path and fruit but when it comes down to our time there are only people imbued with fake things. There are only the names of the Kilesas and of Dhamma but the real essence and substance of the truth and Dhamma be it the Dhamma of Samaadhi or Pa~n~na or Vimutti are not there. Who is going to be the one to bring back to life the Dhamma of the Lord Buddha which is the complete and genuine truth?

It is the principle of Majjhima, suitable and appropriate for the work of revealing the Magga, Phala and Nibbana and to eradicate and totally eliminate the Kilesas which are in opposition to the Magga, Phala and Nibbana so that they can be totally wiped out from the heart. It must be us, the practitioners. Be concerned and have interest for yourself. Always question yourself. Don't remain idle for then you will just stay ignorant. You should come up with the various means and ways and techniques of coping and countering with the Kilesas and then you will be able to come up with some understanding and insight. This is the means and technique of Pa~n~na. In the beginning stages of practice this is what you must do to develop your Pa~n~na but once you begin to develop Pa~n~na, it will begin to flow naturally by itself for it will begin to turn around and around relentlessly to the extent where you will have to restrain it.

Concerning Uttacca as it is described in the texts. This is one of the higher Samuccana or fetters. One wonders what was in the mind of the one who recorded this. This is not trying to find fault with the one who recorded the text but the text reveals the state of mind of the one who put them down. That is, was the one who wrote this text also one who was free of the Kilesas or was he still possessed with the Kilesas, for instance, with the description of Utacca as being a mundane state of restlessness and agitation? In the five mental hindrances there is also restlessness and agitation and this can occur in any mundane or worldly person. But Uttacca is really an obsession with the pleasure of doing the investigation. This Uttacca is the immersion or absorption in the analysis with Pa~n~na gone to an extreme. That is why it becomes one form of fetter or Samuccana. Mana is conceit or the attachment of the heart. Avijja is that imposing and resplendent state of knowingness inside the heart. But there is this slight difference concerning Uttacca in the sense that this Citta is not really in a state of agitation and restlessness or being annoyed like the ordinary kind of mundane restlessness and agitation. Of course, there is some annoyance but it arises from the immersion in the pleasure of doing the investigation.

If we speak of the annoyance that arises from the work of doing this investigation, this is correct. It is because this is the time when the Citta becomes very obsessed with it's work so the description of Uttacca should be restlessness and agitation that is due to the Citta being immersed in the pleasure of doing the investigation and analysis and this is coupled with fatigue and tiredness which can cause annoyance to appear. This is a fully acceptable description. But to say that this Uttacca or restlessness and agitation belongs to the restlessness and agitation of the five mental hindrances that appear on the mundane level which ordinary people can experience, this is not so, for this falls within the plane of the noble ones.

This is at the level of Arahantamagga, the path of Arahantship. This is when the Arahantamagga is in progress and as soon as this Arahantamagga becomes fully mature then the Arahantaphala, the instant when the Citta cuts of birth and existence, will appear immediately within that instant. Everything is then totally broken and at this instant the path merges with the fruit, that is, the Arahantamagga merges with the Arahantaphala but at this stage, it still cannot be considered the complete or perfect Dhamma. But when this stage is complete or finished without any more continuity like when we step up from the staircase to the floor of the building and one foot is on the stairway and the other is on the floor of the building, this is the instant when the path merges with the fruit. But as soon as the other foot is lifted off the stairway and placed on the floor of the building, at that instant one has attained to the whole or the ultimate Dhamma and this is Nibbana. When one is still moving the other foot, this is still an activity. But as soon as the second foot is lifted off the stairway and been placed next to the first foot that is already on the floor of the building then at this instant when the second foot has reached the floor of the building, one has come to the total cessation and full accomplishment and arrived at the ultimate Dhamma.

One has come to the ultimate result. But when one is moving the other foot this is still the time when the Magga still approaches the Phala. This is when the first foot has touched the floor and when the second foot has also touched the floor. It is said that this is also the Arahantaphala, the fruit of Arahantship. But this is also Nibbana. It happens right there. It is said that then one has attained to the fruit of Arahantship but if one says that one has also attained to Nibbana this would not be in contradiction because the Lord had elaborated on this. If the Lord had not done so then the Savakas would have questions in their minds wondering why he did not elucidate this other state that passes beyond the former state. What is this state?

Therefore, in order to be in line with the wisdom of the great teacher, the Lord elucidated four paths, four fruits and one Nibbana. The Magga and the Phala, the path and the fruit, are pairs like the Arahantamagga and the Arahantaphala but passing beyond this pair one can say that it is the complete Arahantafruit or Phala and one can also say that this is Nibbana. It is also said that one has attained to the fruit of Arahantship but that is really no contradiction especially when that nature has attained to that state. There is no contradiction with that nature. Anyone can say anything about it but that nature doesn't have any contradiction because it has already arrived at the ultimate truth.

The Bhikkhus at the time of the Lord Buddha were Bhikkhus who were possessed with the Magga and the Phala. So how can we go on and be possessed with weakness and laziness?

End of Dessana.