Where the Work of a Bhikkhu Comes To An End

Venerable Acariya Maha Boowa ~Nanasampanno
Wat Pa Baan Taad
June 22, 1979
Translated: Achaan Sudchaad

"...No more problems with the past and the future. All the wrong presumptions have now been destroyed. One can also perceive the present clearly. So all the problems of the past, present and future have now come to an end. Whether he lives or dies one who has realized this truth doesn't have any problems. It is no problem how he may die. Once one has attained to the level where there is no more problem, everything else ceases to be a problem. So there is no problem for an Arahant when he passes away. For this reason an Arahant can pass away either while standing, sitting, walking or lying down. He can pass away in any position that he likes. ... And what is the reason for this? It is because the Dukkha Vedana which is Sammuti can not now enter into the heart to stir up trouble for it any more. So why shouldn't an Arahant pass away in any position that he sees fit? For he has now transcended Sammuti. Dukkha Vedana is Sammuti and it is found within the body. It cannot get into the heart to disturb the heart of an Arahant so there is no reason why an Arahant cannot pass away as it suits his inclination. He can pass away in any position that he finds suitable for himself as it is his last act..."

Where the Work of a Bhikkhu Comes To An End

Dhamma is the most important thing. The Lord Buddha and the Savakas were not keen on building temples and Viharas, but when they had attained to Dhamma, see how they managed to propagate the teaching? In the present generation, consider Tan Acchan Mun for example. Did he build any temples? All he did was to develop the Citta and the heart to his utmost ability until he had attained to wisdom. He then taught the world the Dhamma. Look at his example and see what it is like. There are people all over Thailand who had great respect and esteem for Tan Acchan Mun, as well as people from abroad.

When one has attained to the result of Dhamma and has penetrated and realized the truth, their ability to teach the world is immeasurable. This is what it is like when the Dhamma is inside the heart. The heart is of paramount importance and has great power that is capable of teaching the world. This is when the heart has developed and established the Dhamma inside it. But which temple or shrine hall is capable of teaching the world the Dhamma and of making people good? Have you seen any such shrine hall capable of doing this? I am not speaking in contempt. I am merely saying this based on the principle of reason. I am not saying that shrine halls should not be built. In places where it is appropriate for the construction of a shrine hall, I would not have anything to say about it. But in places where it should not be done, then it should not be done because it only destroys those particular places.

This place, for example, is a place for the development of the heart so that one can establish it with a firm basis. And when a Bhikkhu has benefited from his practice, just imagine what benefit he can do for the world. I have reflected on and considered this point. Therefore, all of you who have come here from the various parts of the country and the world please be earnest and take this to heart. I always have compassion for you and that is why I have never let go of my responsibilities in teaching you. Although I may not always have the time to teach the laity, I always find a time to teach the Bhikkhus. This is for the benefit of the Bhikkhu himself as well as for the benefit that may arise after the Bhikkhu has heard the teaching, taken it up, and practised it until he realizes and attains to Dhamma himself. Then he can also help the world by propagating the Dhamma which will happen naturally. When we have the treasure then we can dispense it.

But to follow the way of dispensing things that we don't have and haven't acquired is just the way of going down and sinking. When one has not learned for oneself yet and one takes up the duty of teaching other people, it will just turn out to be mundane or worldly and will probably be worse than the world itself. This is not the way of the Lord Buddha and the Savakas who led the way. They all realized the Dhamma before they taught the world. If they had not realized Dhamma, what could they have taken to teach the world with? What basis or principle is there in this? This has no substance with which to attract the hearts of others nor is it a basis for people to depend on, unlike when we have established the Dhamma within our hearts and then go on and teach people.

Those who have established the Dhamma in their hearts, no matter where they are, will always have that Dhamma quality imbued within themselves and this is the worth of the development and training of one's Citta. So please set up your determination. Be serious and earnest in your practice. Don't speculate about the place of the Magga, Phala and Nibbana, other than within the body and the Citta, for they are found right within these two places. They are found right within the circle of the five Khandhas.

Take this to heart. Whatever things become involved with the heart entangle the heart, like the forms, sounds, smells, tastes and tactile objects, for instance. This is because both love and hate are entangling influences. This is because the heart is attached to love and hate. That is why it is necessary to investigate and examine so that when the Citta has understood these things, it will be able to let go of them. This is the relinquishment following the understanding that arises from one's investigation. In the end everything converges into the heart. When the heart is not confused or anxious, because Pa~n~na has constantly fed it with the right information, the heart will then be without worry and when one does the practice of Samaadhi Bhavana, one can easily attain to calm. The heart will be cool and calm.

One must solve the problem with the investigation of Pa~n~na when the time is appropriate to do so. Don't remain doing nothing. Pa~n~na is extremely important while Sati is the basic ground. Sati is the factor that directs the work so that when one is doing one's practice, one always does it with attention and attentiveness. Pa~n~na will then be able to work and function at it's fullest capacity. When one has seen the result from the investigation of Pa~n~na, that Pa~n~na will begin to increase in it's intensity. This is because one has now gained encouragement.

It is similar to a businessman who has made some profit. He will then begin to be greatly encouraged and he will strive harder in his work. But if one is constantly losing, one will be discouraged and lazy. When one makes a lot of profit one becomes greatly encouraged. It is the same way with the practice for the development of the heart. When one has gained some results, one becomes encouraged because one now has gained some profit. Don't remain sitting down like a tree stump without having any appreciation for the truth and Dhamma, instead becoming involved with all the troubling affairs of the world which are solely the affairs of the Kilesas and becoming immersed in the delusion of thinking about these things, totally ignorant of the truth and Dhamma, for these are the things that oppress the Citta and make it become increasingly depressed.

So when one is walking Camkama it is only a matter of moving one's legs and when one is sitting in Samaadhi it is only a matter of physical posture but the real action of the Citta is to become involved with all the troubling affairs of the world of Sa.msaara, like the forms, sounds, smells, tastes and tactile objects and about the past and about the future, all in a state of total confusion. So how can it make any profit? All there is is just loss, and one becomes totally discouraged and lazy. This is because one paves the way of one's laziness and one then treads on that way. And the result of that laziness is Dukkha that piles over one's heart in every form of birth. This is the fruit of laziness.

So one must see the harm and bane of it. Then one must use one's Sati Pa~n~na to come up with a different means of overcoming one's laziness, doing this constantly. This is the way of a wise man. Building and developing one's self is much more important than building and developing anything else. Whether it is hard or easy it cannot be beyond our ability. The Lord Buddha taught the Dhamma that is suitable to our means and capacity and the Dhammas that he taught to suit our abilities were about eighty four thousand.

In short, they are the Sila, Samaadhi and Pa~n~na. They are really not that many for they are found within the circle of the body and the Citta. Why can't we practice them? When we walk Camkama we should have continuous mindfulness. It is the same way when one is sitting in Samaadhi. One who has diligent effort or strenuous exertion is one who constantly controls and masters himself. One must not think that mastering one's self is like a thorn and that letting one's self go according to one's heart's desires is a good thing, for this is the Kilesas whispering to us. They permeate into our heart and we become totally lost in them. One sees one's diligent effort as one's enemy while one sees the Kilesas as one's friend. If such is the way then one is just as good as dead and one will be born and die, be born and die, again and again. Therefore, you must really be earnest. Really commit yourself.

Our living environment here in this monastery is quite suitable, though it is not similar to the Buddhist universities during the time of the Lord Buddha when they were made up of forests and mountains. But here there are quite enough forest areas for us. I am trying my best to help you in all respects because I really think about your benefit. I can tell people who become involved or who come into contact with this monastery regardless of what class of people they might be. When there is a reason, I can tell them. I am not afraid and do not have any qualms about anybody in this world. The only thing I have reservation for is Dhamma. I have more respect for Dhamma than for anyone else in this world. When it is time to speak the truth, I can do so. I can tell them that they should not disturb you because during this time you are practising your Bhavana. "Don't bother them." This is what I have told them. "They are now striving in their work and if they hear any noise, when perhaps they are walking Camkama, then they will have to move away. If they are sitting in Bhavana, then they will have to go into a different place. So if people go there during this time it will just be disturbing them and cause a break in their exertion."

I also tell them when it is the proper time to go. I tell them with reason so that they can understand. And if they become disappointed or dismayed, I have no interest in this because I think that speaking with reason is the most proper thing for both us and them. There is nothing wrong with that. If there is any damage or any wrong it is because of their thinking in the wrong way. You have your privacy in your own living area.

When you are sitting and you find that the body is hard on you then you should do a lot of walking. If you are not doing any work you should also do a lot of walking as a way of exerting yourself.

You should set up your mindfulness well. Your exertion rests significantly on your mindfulness. In your investigation you should use your body as the object or other people's bodies, a man or a woman. And when you investigate you must do so in order to see the true nature of them. This is Sati Pa~n~na, mindfulness and wisdom. Magga is found both internally and externally because Samudaya, the cause of Dukkha, is also found inside and outside. For instance, forms, sounds, smells, tastes and tactile objects and the attachment to them are already a form of Samudaya. All these forms, sounds, smells, tastes and tactile objects are found externally. You become attached to this or that person, this or that thing, and this is Samudaya.

You must curb and overcome this attachment with Sati and Pa~n~na until you understand. Then this becomes the Magga, the path. So in your investigation, you can investigate the body of anyone, a man or a woman because they can all be used as the object of investigation. You must investigate in the light of Dhamma, for instance, investigating them in the light of Asupa (unwholesome and loathsome) or as Paticula, (filthiness) or as a cemetery or as Aniccam, Dukkham, or Anatta. All of these are the truth. This you can do either internally or externally. You have to struggle and resist the Kilesas because they have always been our enemies since time immemorial. They are found within our hearts and they are always our enemies. Most of the time it is the Kilesas that have the upper hand and we usually don't know this.

If we know that for instance today we have lost to that particular kind of Kilesa or this particular kind of Kilesa then there is a possibility that we can come up with the means of coping with them or we can have the heart to develop our Sati Pa~n~na so it is strong enough to cope with fighting the Kilesas. We will have the heart to develop our Sati Pa~n~na, Sata and Viriya, our diligent effort, into something very strong and eventually to be capable of leading us to victory. This is the way of a warrior. When you go into the boxing ring and you always lose and are constantly overwhelmed and knocked out, can this be possible without you being aware of it? Is this the way to do it? You should at least try to give a good fight and test your ability so that you can somehow see the possibility of gaining victory befitting one who has Sati Pa~n~na.

But here, each day, you walk Camkama or sit in Samaadhi Bhavana without ever coming up with any results. Nor can you gain calm or develop your Sati Pa~n~na to use to come up with results that will give you encouragement to develop your Pa~n~na further, in turn, encouraging you to strive harder. But non of these results come forth. When it is the time to be tough you must be tough. When it is the time to be moderate, you should be moderate. But when the Kilesas make a strong drive, you must also make a strong drive. You have to counter them likewise. If you should die, all right, let it happen. This actually happened to me. I am not speaking without having anything to back me up. When it was time to let it all out I really let it all out and when this happened it was certain and definite; I can attest this to you that you will come across the results. This is when you will conquer the Kilesas. You have to investigate and analyze on your own because each practitioner has a different personality and character but please be aware that the Kilesas always like weakness, while, on the other hand, Dhamma is always inclined towards firmness and strength.

It is this firmness and strength that can overcome weakness. Wisdom can overcome ignorance. It is the Kilesas that make people ignorant but the Kilesas themselves are not ignorant. Therefore, Sati Pa~n~na must be used to overcome this ignorance which is imbedded within the heart so that it steadily diminishes. The majesty and magnificence of the heart will then steadily appear. The treasure of Dhamma is of paramount importance. When the world is without this Dhamma treasure, it becomes burning hot. External possessions alone cannot make people happy if they do not have the Dhamma treasure within their hearts. We would not be able to impart peace and coolness within the world without this Dhamma treasure.

For this reason, the Sasana is extremely necessary. There are those who are critical of the Sasana and who claim that it is an opiate and an addiction. If one has never practised or known about the Sasana one would not be able to counter their claim. They would say that the Bhikkhus are doing nothing. But think about pots and pans. Do you use them to plough the fields? When you have rice you then take it and cook it in the pots and pans. These things perform different functions. A generator is used to charge up batteries and the teaching of the Sasana is for the purpose of charging up the courage of the people, similar to charging up batteries.

This is the business of the Sasana. If a sick person is not involved or attached to the physician, how can he ever become well? If he is not attached to or dependent on the medicine then how can he ever be cured? He can only turn into a corpse. Think about it. A sick patient must be involved with the doctor and the medicine. They have to be interrelated. If the patient thinks that to become involved with medicines, the doctor or the physician is wrong, then that patient will definitely die. If he thinks that this involvement with the doctor is an addiction then again he will surely die.

It is the same way with people that are afflicted with the Kilesas. They are one form of patient that is afflicted with incorrectness and if there is no clean water of the Sasana to wash them, how can these people ever become good people? Greed, hatred and delusion are very severe, severe enough to tear the world apart, because there are no medicines to remedy them. But when we take the Buddha Sasana to use as the cleansing material to clean off these dirty things, what damage can this do? People become steadily good people and everything becomes good. The world becomes steadily cooler and cooler. How can the Sasana then be an addiction?

It is similar with the patient who gets well with the medicines and the physician. How can this be an addiction? What kind of wrong can be found in that? Narcotic drugs damage and ruin people but these other things do not. One who does not have any contact with people or things is just a dead person. A dead person is not interested in anything. As for us, we are still dependent on the medicine, a remedy of Dhamma, because this medicine is extremely vital for us. Likewise, when we travel, the road is always necessary to us as long as we have not yet reached our destination. The patient is dependent on the physician and medicines as long as he is not yet well, whether he is addicted to them or not. These criticisms are just dirty things, coming out of dirty mouths, lacking in any reason. If one speaks from the principle of reason then as long as one is still sick, one must depend on the doctor and medicine.

So it is the same with our Citta. When we are still on the path of practice, that is, as long as it is still involved with the Kilesas, Tanha and Asava, then it is likewise with Dhamma. We must still depend on it, for Dhamma serves as the signpost, showing us the way. We must depend on it until we finally reach the destination. We will then reach the state of one who has let go of good and evil. It is similar to when we come up to the Sala. As soon as we come up to the Sala the stairway leading to it looses it's purpose. Nobody remains clinging to the stairway. The Sasana doesn't teach people to cling to things, like clinging to the stairway. And one who has cured himself doesn't cling to the doctor or the medicine either. Once the patient is cured of his illness then his relationship with the doctor and the medicine is on a different basis.

It is the same with the heart. When it has developed to the highest then the Sasana doesn't have any more purpose for that particular person. He will let go of it naturally. Once one has let go can one really say that one is still attached to it? Right now, exert to your fullest. Let your Sati Pa~n~na be involved with the Citta and the Kilesas. It is the Kilesas that are the addiction but nobody talks about that. If the Dhamma is used to overcome and correct the Kilesas, how can it be an addiction? The Kilesas themselves are the addiction. They have been for Culpas and Culpas to the extent where we cannot even account for all our forms of existence. And if we have been attached to them for that long don't you think that it is them that are the addiction?

It is very hard to find one who can let go and become weary of the Kilesas. They are attached to the heart to the extent that we cannot even see the heart. Why doesn't anyone say it in this way? If one is a sportsman one must also speak in this way. That is, one must also accept this fact. Use your thoughts well. Sati is very important. I have constantly said that mindfulness is extremely important and you cannot let go of it. You must always be possessed with mindfulness. You must come up with different means and techniques in your practice of Bhavana. This you have to do by yourself. Look for the way in which the Citta can become interested and concentrated in it's work, then your Sati will become continuous.

We should try to come up with different techniques. It doesn't mean that you should only have one parikamma object. Look out for new methods for this is the means and ability of Sati Pa~n~na. I've also practised in this way. You have to do it until you understand. Here we are speaking about the investigation of Pa~n~na and about the internal and external things. In the four Satipattana (the four foundations of mindfulness) it states that we should investigate both the internal and external body. At one time one should investigate the internal and at another time one should investigate the external body then at another time one should investigate both the internal and external bodies. In short, all of these are Magga, the path.

They are all the correct way of investigation and it is the same way with the inner and the external Vedana. As far as the external Vedana is concerned, if they arise in other people and they do not exhibit them, we won't notice them. But in the way of practice the external Vedana is really the Vedana of the body while the internal Vedana is the Vedana of the Citta. As far as practice is concerned, I really have a strong conviction of this, but I do not deny the Vedana of other people when they experience pain and misery and then cry and moan. But this is very far away from the four Satipattana which are completely found within ourselves because if the internal and external Vedana are not found within the body and Citta, where else could they be found? Then the four Satipattana would not be complete. But truly, the four Satipattana are complete in each individual except that we don't bring them out so that we can see them vividly and clearly.

For instance, the Dukkha, Samudaya, Nirodha and Magga are found right within this body and Citta. They are completely found within them and it is the same way with the four Satipattana. They are completely found within the body and Citta as well. Once we are fully convinced that these things are completely found within ourselves, if we take the external things and take them up to investigate and compare with what we have inside, there is nothing wrong with that. But we must see according to Dhamma. That is, we should not have a view in contradiction to the Dhamma. Any way you want to investigate is all right because the Lord Buddha taught us to be wise. He didn't teach us to be ignorant.

The main point is to really get yourself committed to this practice. Do it until you can see the Kilesas. These appear from your heart with your ability of Sati Pa~n~na. This can really happen. For instance, with Asupa (loathsomeness), investigate. Whenever I got myself really involved and committed with the investigation, I became really saddened until tears started rolling down my cheeks. I said to myself, really, is this the way to see what Asupa looks like? Is this really the way to see the body? This really happened when I became really saddened with this thing. But this body has slowly decomposed and this appeared wherever Sati Pa~n~na had concentrated it's attention. It is like pointing a torch at a particular part of the body. It gradually decomposes and disperses wherever Sati Pa~n~na focuses it's attention.

Get to see this clearly. Let there be only this image within the Citta or this image and the Citta. Don't imagine or speculate about anything else, and when one has penetrated to the truth the Citta will then just let go of them in a single instant because the Citta will have understood fully. One could see that it was just Paticula, (filthiness) and one realizes also that it is just made up of the four elements of earth, water, fire and air. What is there then to be deluded about? One now sees the truth as it is and realizes that all the time it was just one's own fabrication and imagination that wiped out the Dhamma of the Lord Buddha.

The Lord said Annicam, Dukkham and Anatta but the Citta doesn't follow and see the Annicam, Dukkham and Anatta. Instead it follows the Kilesas and at the same time wipes out the Dhamma. Asupa can be seen very clearly but then again, the Citta cannot see it as Asupa. It sees the body as something pleasant, something beautiful. These are all the affairs of the Kilesas, wiping out Dhamma. But once we have perceived and realized the truth of Dhamma, how can we go against this truth and at the same time, have to carry the burden of this contradiction? It is this burden of attachment that weighs heavily on us, day in and day out.

We will just let go of them or throw them away once we have seen the truth and seen the harm of our attachment to them after we have investigated following the principle of the Dhamma of the Lord Buddha. When our perceptions do not run contrary to the Dhamma of the Lord Buddha, we will gradually come to see the truth. The heart will steadily let go and become empty, peaceful, at ease. It will then be pushing hard to find the things that it hasn't understood yet.

Concerning Rupa or form, this whole body is really what Rupa is all about. We must differentiate and analyze this body in aspects of Asupa or in the aspect of seeing different parts of it, joined together to become one whole body, having the muscles and sinews to connect the various pieces of bone together, and then the skin lapping all around it. The skin is really like a piece of cloth that is used to wrap around a dead body. What is this piece of cloth good for because it just wraps up a corpse? And the skin just wraps around the bones, the flesh and all kinds of filth inside, very similar to the piece of cloth that is used to wrap around a dead body.

Investigate so that you can see the truth. Then you will let go of it naturally. No matter how thick, dark and obscure the Upadana is, it is just like the darkness of the night. Once one turns on a light, all the darkness must disappear. It is the same with Sati or Pa~n~na. Once it has shone down on any particular part, that particular part becomes bright. No other light in the world can be brighter than the light of Pa~n~na. The light of the Sun cannot penetrate or pass through opaque objects but the light of Pa~n~na can penetrate through anything. That is why this light of Pa~n~na is called Lokavittu, seeing clearly and knowing clearly all the truth within the three worlds.

Whatever the truth that one has received, the other truths are of a similar nature. This is the perception with Pa~n~na that is fully impressed within the heart and this is the way that we should investigate the body. Whatever way you find suits your personality and is comfortable for you, that is the way you should do it. For instance, if you are inclined to investigate the nature of Asupa, you should concentrate on that investigation. Get to see that this body is full of Asupa and filth, all over. It is really a conglomeration of loathsomeness. We can see this if we are not complacent and do not let the Kilesas lull us to sleep. We will then get to see the truth.

Once we have investigated and come to see the truth, then we will let go. The reason why we are still attached to this body is because we do not understand it. And this is because our presumptions and assumptions that this body is "I" and "mine" have strongly bound us to it, that this body is animals and people and that every part of this body is "I" and "mine". So, the Upadana (attachment) takes hold of every piece of this body. For this reason, the Dhamma has no way to enter this body. But once Pa~n~na enters it, the truth begins to scatter our presumptions and assumptions. When we have understood fully the truth of this body then we will let go of it and let it return to it's original nature. Then it will be Analayo which means the desireless, for we have come to extinguish this desire for the body. And once we have got to this stage alone it can provide us with great happiness. We become very light and at ease.

If one were in business it would mean that one would have attained to quite an enormous profit. One can now establish one's self as a rich man. Now we must concentrate our investigation on the Dukkha and Sukkha within the Khandhas. They are merely Vedanas, just as the Lord said. They are something that appear and we experience them. Sukkha, or happiness, arises and ceases and so does Dukkha and Upekkhaa which is neutral, neither Sukkha nor Dukkha. These are brought of the body and the Citta. How can we find any people, animals, "I" or "they" in them? Once we have seen with Pa~n~na then these things are just one particular truth of a certain kind.

As far as Sa~n~naa is concerned, that is the most subtle of the five Khandhas, for Sa~n~naa can slowly permeate out to draw up pictures and fool the possessor. It can, in a subtle way, fool us. As far as Sankhaara is concerned, it tends to stir before it begins to concoct. One can feel it inside the Citta before it begins to concoct because it begins to stir first. But with Sa~n~naa there is no stirring at all. When one focuses one's attention on the Citta one can see that Sa~n~naa has already drawn up the pictures to deceive one. The Citta, or the heart, actually lives with these five Khandhas. It takes these five Khandhas to fool itself and deceive itself. It deceives itself with this story or this affair or that affair or those people or that animal and this animal and with all kinds of affairs. This is the creation of Sa~n~naa and Sankhaara merely concocts and creates further stories from these.

Really, when it is time to get to know these things one will get to know them. This is because of the power of Pa~n~na. Whenever the Citta begins to draw up pictures and one focuses one's Pa~n~na on this, they would draw back inside the Citta and disappear. Whatever pictures are created one focuses one's Pa~n~na on this, they would draw back inside the Citta and disappear. What ever pictures are created one focuses one's attention here and they will eventually be withdrawn inside the Citta. Then one begins to realize that actually these pictures arise out of the Citta. One can see this clearly, that all of these pictures actually arise from the heart. It is the Citta itself or the heart itself that creates all these images or pictures and then uses them to deceive itself. As far as the real pictures are concerned there are none to be found. They are out there but the pictures that appear within the heart, that is, the pictures that we draw up inside, these come out of the heart. The heart is deluded in the five Khandhas. It takes the creations of the five Khandhas as the objects of it's pleasure and sorrow for Culpas and Culpas, while Vi~n~naana flicks on and off, on and off. When it acknowledges the things that come into contact and those things disappear, Vi~n~naana also disappears. It is similar to a lightening flash, or the light that comes from the firefly in the night.

When one continuously investigates, reflects and meditates to go against the current or flow of the Kilesas, as Sati and Pa~n~na do not trust these things and desire to know the true nature of these things with interest and attentiveness, then one will eventually get to know these things and what the five Khandhas are all about. Once one has got to know what the five Khandhas are all about then the five Khandhas are just five Khandhas. When we don't know they are still just the five Khandhas but they fall within the influence of Samudaya, the cause of Dukkha, although we don't understand or know about it and that the real and genuine Samudaya comes out of the heart. Now, as Sati Pa~n~na moves in closer, as it advances in it's investigation, the scope of these things becomes narrower and narrower as Sati and Pa~n~na begin to understand more and more, until eventually all these things converge and gather inside the heart. They now cannot go out in the way of Sa~n~naa nor in the way of Sankhaara to concoct up all the various stories and affairs. This is because Sati and Pa~n~na can now constantly catch up with them.

As soon as the Citta begins to concoct, these concoctions immediately disappear, just like the light of a firefly. Once Sati Pa~n~na has caught up with them, they cannot go on conjuring up all sorts of affairs and stories. When Sati is constantly aware of them, they can only arise and cease, arise and cease. Now Sati Pa~n~na will make it's all out effort to wage the final battle. All that is left now is Aviccaa. Both Aviccaa and the Citta are one and the same thing as they are blended together. If one is possessive of the Citta then one will also be possessive of Aviccaa. If one cherishes the Citta and has affection for it, then one will also cherish Aviccaa and have affection for it. If one is attached to the Citta then one will also be attached to Aviccaa. If one is deluded in the Citta then one is also deluded in Aviccaa, for both the Citta and Aviccaa are together. At this stage, Sati Pa~n~na is on the verge of moving forward or advancing. This is the only thing it can do. Retreating is not possible.

When the investigation has come to a saturation point it will be the time for Pa~n~na to take on the size and intensity of an atomic bomb. Once the bomb is dropped, at that particular point, that particular point will burst apart and explode. Then everything will break apart and fall into pieces and the seed and source of birth and existences will be totally annihilated. One will then be able to see clearly that there is no more birth and death for one because the seed and source of lives and existences, Aviccaa, has been totally put out or destroyed.

As soon as the Citta has attained to deliverance the knowledge that deliverance has been attained will appear simultaneously and this is where the work or exertion of a Bhikkhu comes to an end. It doesn't cease at any other place but right here. Once Aviccaa has been broken it means that all the enemies have been destroyed. Then Sati Pa~n~na, which functions relentlessly, now also comes to cease because now Sati Pa~n~na has no more work to do and no more problem to solve. One does not then destroy any more Kilesas because there are no more Kilesas to be destroyed. Once the chief of the revolving wheel of birth and death has been extinguished then everything else comes to an end. The result that we have attained from our strenuous and arduous exertion now surpasses everything, once we have attained to this state.

No more problems with the past and the future. All the wrong presumptions have now been destroyed. One can also perceive the present clearly. So all the problems of the past, present and future have now come to an end. Whether he lives or dies one who has realized this truth doesn't have any problems. It is no problem how he may die. Once one has attained to the level where there is no more problem, everything else ceases to be a problem. So there is no problem for an Arahant when he passes away. For this reason an Arahant can pass away either while standing, sitting, walking or lying down. He can pass away in any position that he likes. It is just like I wrote in the biography of Phra Achaan Mun by quoting what Phra Achaan Mun said.

And what is the reason for this? It is because the Dukkha Vedana which is Sammuti can not now enter into the heart to stir up trouble for it any more. So why shouldn't an Arahant pass away in any position that he sees fit? For he has now transcended Sammuti. Dukkha Vedana is Sammuti and it is found within the body. It cannot get into the heart to disturb the heart of an Arahant so there is no reason why an Arahant cannot pass away as it suits his inclination. He can pass away in any position that he finds suitable for himself as it is his last act.

End of Dessana.

Somehow, the Citta is Not Above Training

Venerable Acariya Maha Boowa ~Nanasampanno
Wat Pa Baan Taad
June 22, 1979
Translated: Achaan Sudchaad

"...We all come from different places and so we are of different personalities but we have to try to blend together, living together like one particular organ, one body..."

Somehow, the Citta is Not Above Training

All of you who come here for instruction please be earnest. Be really determind in your practice. I am trying my best to give you the instructions to the utmost of my ability. Sometimes in my instructions I cover everything that I know and sometimes I only touch on a few points. In short, I have never hidden anything from you. Whatever I know I have tried to bring out to you, the way I practiced and how difficult and hard it was. I always bring it out an let you know about it so that I can show you as an example. It is not something brought out to show off.

In the ways of coping with the Kilesas you have to be heavy handed when it is the time to be heavy handed or else you will not be able even to scratch the Kilesas. There are times during which you can take it lightly but there are also times when you have to commit your full effort, when you arrive at the point when everything that you have must be thrown into it. Such a time will come and it will happen within your heart, and you will know it within yourself.

One who uses his thinking ability and judgement will come to the time when he finds that the situation requires that he cannot retreat but can only go forward; either he will lose his life or he will realise the truth. This he will know for himself. I myself experienced this. I never thought that I would become a teacher, teaching you. Looking back at the past at my stupidity and the restlessness of my Citta I never thought that I would be in such a position. But somehow the Citta is not above training. It can be trained. When the Citta becomes very wild you have to be heavy handed. You have to cut down in every respect. You have to cut down your food but you have to intensify your exertion. You have to discipline yourself in every respect. When the body becomes very oppressive to the Citta then you have to cut down by fasting. This is the way of training yourself.

Sometimes, even when the body is not oppressive to the Citta and the Citta still becomes wild you must intensify your effort and your investigation so that you can identify the Kilesas and get rid of them. At such a time when you are forced to commit yourself wholeheartedly then you will come to experience the result of your wisdom and mindfulness. I myself am of coarse temperament and I could not practice lightly but when I had to practice very heavy handedly I came to the result. That is why I can attest to you that in times of stress when one is driven into a corner one can come out of it. One will not always be ignorant. During such a time when one is driven into a corner one is forced to use one's mind to think of a way out. And when you are forced to think of a way out then wisdom can arise from this thinking.

It is the same when one is surrounded by the Kilesas. One is forced to think of a way out of the situation and Sati Pa~n~na will then be utilised and will lead you out of the mess. When you can come up with Sati Pa~n~na to cope with the Kilesas that surround you then these Kilesas surrounding you will dissolve, leaving you in a state of calm. At such a time you will gain confidence in your ability, in your wisdom and mindfulness that is capable of destroying the Kilesas. Something like this you will be able to recall without having to try to commit it to memory. The result that arises from this kind of strenuous exertion will impress itself on your hearts and you will never forget it. This is why I want you all to use Pa~n~na. You should not try to wait until you have established Samadhi before you use Pa~n~na. When you are developing calm you have to commit your effort thoroughly into calming the Citta. The Kilesas are in the Citta and so is Sati Pa~n~na so there is no reason why Sati Pa~n~na cannot get rid of the Kilesas and destroy them so that the Citta can calm down.

If you do this with determination then the state of calm cannot slip from your grasp and the Citta will definitely calm down. You must not let the Citta lead you astray but rather you must use your own power to coerce it into calm. When you want to be calm you have to be earnest in observing the Citta because the Citta is the cause that keeps itself from calming down by thinking of all sorts of things. This imagining, in turn, creates mental pictures which fool us. There is not a single moment in which the Citta does not conceive of these various images. So we have to focus on the Citta and observe it at this point. If we observe the Citta we will know it and when we know it we can then follow it to see where it is leading us.

No matter how fast the Citta is, mindfulness will be just as quick and then the Citta will not be able to escape the watchfulness of mindfulness. You will then eventually be able to get the Citta to calm down. This is the way of calming the Citta. In the beginning stages of practice calming the Citta can be quite tedious and difficult but you should not consider this to be an obstacle. At the time when one is about to pass away, the Dukkha will be very severe especially for one who does not have any Dhamma in his heart. Such a man does not have any mindfulness and wisdom and he will be entirely engulfed by Dukkha Vedana. But one who has Dhamma has to be strong and firm and face up to the difficulty of this final moment.

The Kilesas are strong so we cannot be weak. We must be strong too. Usually the case is that the Kilesas are always strong and we always tend to be weak. We cannot be like this. We must be equally strong and once we have some calm we should investigate. We should not remain doing nothing but instead must come up with some means of wisdom. Sometimes even Pa~n~na can calm down the Citta. This is what we call "Pa~n~na develops Samadhi". It is not that Samadhi can only be developed by training to be calm. The calm that arises by training with Pa~n~na can make one very courageous and much more so than with the way of just establishing calm only.

I really want to see you experience this Dhamma that I have talked to you about. What I have said to you is from my own practical experience and I have not added anything to it. This is exactly how it was. I am showing you the results that I've experienced within my own heart. It is the truth that is now within my heart and I am telling you just this truth and nothing more. Be really earnest and really commit yourself in the practice. Don't ever speculate about where Magga, Phala and Nibbana are. Just observe and focus your attention on the one who is in a state of confusion because this is the one who hides the Magga, Phala and Nibbana from you.

It is you thoughts, imagination and confusion [which] are the thorns that are obstructing you from attaining the Magga, Phala and Nibbana. You have to calm the Citta. Once the Citta is calmed down, happiness will arise which is the living testimony to yourselves. Once you have emerged from this state of calm you should investigate. You must investigate the Dhatu (physical) Khandha. Look at it clearly. It is constantly with you. Why can't you see the truth of it? This body is merely a piece of skin that wraps up the bones but we tend to look at it as a human being, as a person, as something beautiful and as something lasting. But we are merely being fooled by this imagination. For the natural truth of this body is Aniccam, Dukkham and Anatta. It is a cemetery. It is the same for anybody in the world.

We have to investigate to see according to this truth and then we will be in accordance with Dhamma. The imagination and fabrication that this body is something lasting is really the affair and way of the Kilesas. If we believe in Dhamma then we must not believe in the Kilesas. We have to investigate and analize to see the truth against the way of the Kilesas. Then we can get to see the truth of this body, that this body is not "I" or "mine", that it is not Sukkham, Nittham or Atta. It is not happiness, permanant, or a self. It is truly Aniccam, Dukkham and Anatta, impermanant, suffering and not self. Get to see it clearly. Investigate earnestly.

You have to try and experience some calm as a practitioner and especially so as a Bhikkhu. One really wasts one's birth as a human being if one cannot experience some of the Santi Dhamma all the way up to Vimmuti and Nibbana. It is really a shame. Don't speculate about the Magga, Phala and Nibbana because this is just the speculation of the Kilesas. We should take the Dhamma which teaches us at the heart. It is at the heart that we should look. The Kilesas are in the heart and the means of overcoming the Kilesas are also in the heart, right in here. Where are the four noble truths? Where is Dukkha? The Dukkha of the body and the Dukkha of the heart are already evidently within ourselves. We are the ones who are responsible for it.

Why then can we not see the truth of Dukkha? And what is it that causes this Dukkha to arise and consume our hearts? What is it if it is not the Kilesas which the Lord called Samudaya, the cause of Dukkha? It is the cause of Dukkha and it is within the heart. What is the means of discerning this Samudaya if not by the means of Sati Pa~n~na? We can always see the Kilesas and the cause of Dukkha within our hearts with Sati Pa~n~na. We must not speculate but must dig into our hearts because the truth is right here. When it is time to use Pa~n~na we must use it. We can use it. Otherwise the Lord Buddha would not have taught us to do so.

Some of the Savakas had to struggle just like we are doing now. We can see this from the texts. There is the example of the Venerable Tulapandika who could not memorize a particular verse for four months. His brother got very disappointed with him. When they were invited to go into people's home for Dana with the Lord Buddha leading the company his brother did not invite him along because he considered him very low. Because of this the Venerable Tulapandika became very depressed, so he took the opportunity to investigate Dhamma using his Sati and Pa~n~na and finally attained and realized Dhamma, right on that very day. When the Lord Buddha reached the house he mentioned that not all the Bhikkhus had come yet and told someone to go and fetch the Bhikkhu that had not yet arrived. The Venerable Tulapandika, in addition to his attainment to Dhamma, had also attained the supernatural power of being capable of creating an thousand images of himself. So when the person arrived at the monastery he met many many Tulapandikas, all over the monastery and did not know which one to invite. He returned to the Lord Buddha and told him about this. The Lord instructed him to return to the monastery and ask the first Tulapandika that he saw and grasp him by the robe. When he did this all the others disappeared. The Lord Buddha already knew that the Venerable Tulapandika had attained to Dhamma due to his brother disciplining him by not inviting him to go to the house with the rest of the Bhikkhus. His brother did this with reason and the Lord Buddha did not reprimand him for it. His brother was also an Arahant.

You can see how difficult it was for them as well. But when they strived, they too could attain to the fruit of Dhamma. We are also human beings. Although we might not possess the supernatural powers we at least have the power to discipline and destroy the Kilesas. You must really commit yourselves. Be really serious and earnest. The Magga, Phala and Nibbana are right here within your hearts but you are just sitting there, letting the Kilesas trample all over you. It is really improper for any practitioner not to be able to enjoy the tast of Dhamma.

We tend to let ourselves be dragged along by the Kilesas all the time so we have to be very strict with ourselves. And what is Magga? Magga is Siila, Samaadhi and Pa~n~na. We are already keeping Siila so what is there to talk about but Samaadhi and Pa~n~na? When the heart is not calm what is the reason for this? We know that it is because of the Kilesas, dragging us away, telling us to do this and do that. We must apply our Pa~n~na to calming the Citta or we can do it through the method of Pariakama Bhavana. But if the method of Parikama Bhavana does not calm the Citta then we must apply Pa~n~na to discern the Citta and find out what it is thinking about.

It has been thinking from the first day of our lives, up until today. But what good has this ever done us? We have been deceived by the Kilesas and the images that they creat within our minds. Aren't we tired of this? We get tired of many things but why don't we ever get tired of being fooled and deceived by the Kilesas? If we are really desirous of wisdom then we must use Satti Pa~n~na. We have to ask ourselves what we are thinking about and this is the means of Pa~n~na. At this moment, if we are going to think about anything, then we must think in the way of Dhamma. We have to be really earnest in this and then we will see the result.

The technique and means of Sati Pa~n~na are the devices that will open up the things that have blocked and blinded the Citta and gradually bring up the result of Nirodha. This is true of the development of the Magga. Once the Magga is fully developed then all the Kilesas from the coarsest to the most subtle will all disappear. Sati Pa~n~na can conquer the Kilesas and this is something that we can develop within our hearts and use to subdue the Kilesas. Then the Magga, Phala and Nibbana will be evident within our hearts. Once the Kilesas are vanquished there is no longer any need to ask where Nibbana is. The Arahants themselves never ask about Nibbana. Nibbana is called "Nibbana" only as a sign pointing the way to those who have no knowledge of it.

For example, if we were to put up the name of this monastery at the front of the monastery it would have no significance for us because we already know what Wat Pa Baan Taad is, but to other people who have not come here before it would be important. When they first arrived, they would have to look at the sign and say, "what temple is this?" "Oh, this is Wat Pa Baan Taad. This is what Wat Pa Baan Taad is realy like." One who already lives in the monastery does not have to read the sign, and it is similar with the Magga, Phala and Nibbana. They do not have to read about them. They are not in doubt because they already know within their hearts. The important thing is that all the Kilesas be vanquished for then there will not be any doubt.

And what is Sammuti and Vimmuti? What is the real truth? The term Nibbana is just a name that is Sammuti. What is the nature that is given the name Nibbana if it is not the purified Citta? What else could it be? Get to see it right at this point. Once you have seen it here you will have no doubt. And after you die where will you be? For one who has attained Nibbana, this will not be any problem. It is only the people who have Kilesas who have problems. Wherever they are, they are constantly consumed by the Kilesas. It is not Nibbana that causes the world all it's troubles but the Kilesas. As practitioners you must be earnest.

Really commit yourselves whole-heartedly. May all of you set up the determination to the work of eradicating all the harmful things within your hearts. There has never been a single Arahant so out of his mind that he would ask what the state of purity is or what Nibbana is. All that is necessary is to have one's Citta purified and then everything else will be found right within that purified Citta. As far as the question of the time and place of the Lord Buddha's entry into Nibbana is concerned, including all the countless Buddhas who have arisen before, this will not be any problem at all because the truth will be revealed within one's heart.

Looking right here you will come to understand because it is of the same truth. They merge perfectly together. All of these questions will disappear the instant we attain to the state of purity. Wherever one is, one will always be with the Buddha, Dhamma and Sangha, right within one's heart. Once the Buddha, Dhamma and Sangha have attained to their natural state, they will become the Dhamma Patipo, the Light of Dhamma. They become one whole Dhamma. As far as the Buddha, Dhamma and Sangha is concerned this is merely a conventional way of saying it, the Sammuti way, but once it has entered into it's natural state it is just one whole Dhamma.

The middle way, Majjhima, I translate as suitability. This is the suitability of application for the eradication of the Kilesas. If the Kilesas are forceful, then the Majjhima must also be forceful. When the Kilesas become more subtle then the Majjhima must become more subtle and equally so. When the Majjhima surpasses the Kilesas then it is capable of destroying them. When all the Kilesas are destroyed then the Majjhima has no more purpose because the Majjhima Patipada is the means of overcomming the Kilesas and it is also a form of Sammuti. The Kilesas are Sammuti and so is the Majjhima Patipada but the Kilesas are on the entangling side of Sammut while the Majjhima is on the disentangling side.

The four noble truths, Dukkha, Samudaya, Nirodha and Magga, are also Sammuti. Nirodha is the cessation of Dukkha. Once Dukkha has come to a stop then what is the use of seeking for anything more? What is the purpose? At the final moment when Dukkha comes to an end, we will know that it has ceased and once it has come to cessation then what is the use of seeking anything anymore?

It has already passed. But the one who knows the cessation of the Kilesas, this one is not the Sacca Dhamma or the noble truths. This is what we are actually after. If we speak of going after something it is this particular thing. But the one who has attained to this state does not say anything about it at all. He does not say that he takes anything or throws anything away for he has now arrived at the absolute suitability, the natural state of Majjhima, and here we come back to the Majjhima again. This is being in the middle where there is no love and no hatred, just right, proper and appropriate, being contented by itself alone. It is not hungry. To this, nothing is too much or too little. It takes no praises or criticisms because it is full enough in itself. It is fully content by itself.

Concerning the four Magga and the four Phala and Nibbana, if one is not in the practical field, one will always be in doubt about them. But once one has practiced to the ultimate point, one will not be in doubt at all. At the final moment, when the Citta gets rid of Avijja, it is just a single instant. At that instant, this is the time when the Magga merges with the Phala and immediately after that it is described as the Arahantaphala. But in truth this is Nibbana. This is usually called the attainment through the Arahantaphala; the fruit of Arahantship. But as long as the Magga and Phala still function, this cannot be called Nibbana because it is still duality. This is the moment when the Magga approaches the Phala, when the path merges with the fruit.

It is similar to when one walks up the steps of the Sala and places one's foot on the Sala floor while the other foot is still on the step. One has not yet accomplished the goal but when the other foot is lifted and placed on the Sala floor, then right at that instant one has finished and this is what Nibbana is, when it has been realised. But it is also described in the text as the fruit of Arahantship. At that stage, there is no more problem and no more question about it but the Lord Buddha differenciated this state so that those who practice can investigate on their own.

Had the Lord Buddha not differenciated the differences between these things, then those Savakas who had attained Nibbana might have questioned him about it. Why didn't you mention this part? That was the reason that the Lord Buddha, in order to be precise, differenciated these stages into nine, the four paths, the four truths and Nibbana. Then there would not have been any question because the Arahant Savakas had to have passed through all of these stages without any exception. They could not have arrived at Nibbana without passing through all of these stages.

Once one has attained to the ultimate destination, then all these relationships just disappear. When the path merges with the fruit, there is still a relationship and that is why the Lord said that Nirodha must be clearly realised, that one must accomplish Nirodha. Nirodha is the cessation of Dukkha. In our own words, it means that we should try to strive to attain to the cessation of Dukkha. But we tend to interpret the meaning into something totally different to that intended. We tend to become involved with the analysis of how we should make Nirodha clear though the real intention is that we should get rid of the Kilesas.

As soon as we have gotten rid of the Kilesas then Nirodha will become apparent. The truth and what we can remember are two different things. They are like two different worlds. The truth is absolute, while what we can remember or recall tends to change. There is no certainty in memory so we cannot take memory as the standard of measurement of the truth. For instance, if we try to analyse what the Brahmaloka is or what the path and the fruits are, or what Nibbana is, we cannot help but speculate about them. This is because the Citta itself has not attained to the path and fruits but has only commited them into memory.

We merely commit these things to memory like thinking about what Nibbana is and keeping it in our minds. But although the Citta may be able to remember by heart what Nibbana is, the Citta itself is not Nibbana for it is still possessed with the Kilesas, and this is what is meant by memory. Please remember this well. But when the Citta has gradually passed the various stages of truth by way of practice then these things become real. They are truthful. Then our questions and doubts will gradually be eliminated as we progress along.

For example, if someone happens to come along and tell us what London is really like, we tend to speculate and draw up images within our mind. But when we ourselves actually go to London, the images that we have drawn up in our mind will totally disappear because the truth of what we see takes their place. All the images that we have drawn up are false and they will have to disappear in the presence of the truth that we see. What is left is just the truth. It is the same with the four paths, four fruits and one Nibbana. We can remember them but we are always doubtful of them. When we have penetrated into them, all our doubts and questions are gradually eliminated for the truth and memory are two different things. They are worlds apart. For this reason, no matter how many Arahants there were in the world, even if it were a million or more, there would not be any questions amongst them or any contradiction.

Similarly, with those who have gone to London, there would not be any contradictions between them because they would all have seen precisely the same thing. Before, we would have questioned, what are the Maggas, what are the Phalas, what [are] the paths and fruits of the Sotapanna? Or the Sakadagammi? Or the Anagammi? Or the Arahant? But as soon as we have practiced and gradually passed through these stages, we will know what they are until we finally arrive at Nibbana.

Once we have arrived at the final Nibbana then there will be no more contradictions because no contradictions could be found. Having arrived at this stage, then all the Sammuti will totally disappear. The Sammuti referes to all the doubts and questions. Once we have entered into the truth, all the doubts and questions must disappear and the Lord called this "Vimmuti", which means freedom. We have been carrying the burden of memory for a long time and it is of no benefit. Why don't we carry the burden of the truth? Why don't we carry the truth and see what it is like and see how heavy it is? Carrying the burden of memory is very tiresome but we don't think that it is heavy. Carry the load of truth and see whether it is heavy or not. See the difference between carrying the load of memory and carrying the load of truth. We have already learned many true memories by studying the various texts. Now let us learn the truth from our practice. Then we can see whether it is the same or different from what we have learned in the texts.

If it is not different, why would the Lord Buddha have taught us to practice? The Lord Buddha taught Pariatti, Pattipatti and Pattiveda which means studying the literature and texts, then the practice and then the attainment to the results. For instance, Pariatti is the studying of the outline of the way like studying from the texts or what we learned from our preceptor on the day of our ordination when he teaches us the five parts of the body, Kesa, Loma, Nakha, Danta and Taco; hair of the head, hair of the body, nails, teeth and skin. We must now take them to apply in our practice by investigating these bodily parts so that we can see the truth of them.

This is what is meant by practice. And when we have realised the truth, then we have come to Pativata, the gradual realization of the truth. It doesn't mean that Pativata, the result, must appear all at one time for actually it will appear steadily. We will begine to realize the truth of these aspects of Dhamma until eventually we will have pulled up all the rootlets of the Kilesas. That is when we will have attained to the full Pativeta, the result. Then all our burdens will be shed. The problems of the Kilesas that have caused us such obstructions will all come to an end, when all the Kilesas which are our enemies have been totally destroyed. Then we will rest in peace. But the victory that we win in the ways of the world is different from the victory that we win in the ways of Dhamma. The Lord Buddha said that no matter how many people we have vanquished in battle, even if it were millions, still we would not be able to find true peace and happiness from it.

That comes from being able to vanquish the Kilesas within our hearts. This is the most supreme, the highest, to conquer one's self. This is the highest victory. This is the highest triumph that one can attain to. Don't we want this kind of victory, the highest? Therefore, all of you must look at your own Kilesas. You must observe them. There are many of you who come to live here and so there is a tendency for the Kilesas to come out. You have to be vary careful and observe them, especially the Kilesa that thinks very highly of itself. This is very important and you have to be very careful of it. We should not take the Kilesas out and exhibit them amongst ourselves but we should take the Dhamma out and live together peacefully. We should always look at each other with respect to Dhamma. We should show loving kindness to one another always. Though we may not be able to look at each other on the good side or on the achievement side since perhaps we haven't achieved anything yet, we should at least look at each other from the basis of Dhamma.

Look in the light of Dhamma. But if there is any virtue achieved then we can also look at each other in that light and praise the virtue of those particular people. Therefore, we should tend to look at each other in the light of Dhamma. We should have loving kindness, Mettaa, for one another and then we shall be able to live with each other in harmony, happiness and peace. We all come from different places and so we are of different personalities but we have to try to blend together, living together like one particular organ, one body.

End of Dessana.

A World that is Hot and Burning

Venerable Acariya Maha Boowa ~Nanasampanno
Wat Pa Baan Taad
June 13, 1979
Translated: Achaan Sudchaad

A World that is Hot and Burning

A world that is hot and burning cannot be without the teaching for the
teaching is similar to water that puts out fire. Without the Sasana
it is similar to a village or a land that is being consumed by fire
without having any water to put it out. There can only be
destruction. Nothing good can be found.

In a place where there is enough water to put the fire out, that place
will be safe and secure. In a place where there is not enough water
to put out the fire, such a place will be left in total destruction
and devastation. It is similar with the heart of the world which
needs the teaching; the water of Dhamma to quench the fires of Raga,
Dosa and Moha (lust, hatred and delusion). If we cannot use the
Dhamma to totally extinguish this fire at least we should be able to
diminish and lessen it. It is like an illness which has the proper
medicine to cure it. In sickness and illness some may die and some
may be cured. This depends on the ability of the Doctor and whether
he can cure the disease or not. If he cannot, that person will die
and if he can, that person will survive. It is the same way with the
heart of any individual. If the water of Dhamma can get into his
heart then he can use this Dhamma to extinguish the fire that is
within his heart.

If one's heart is really cruel and malicious and one pays no attention
to good and bad, right and wrong or heaven and hell but only to things
that one desires, then one's heart will be in a state of burning. No
matter how much one can acquire according to one's desires, if one's
heart is in a constant state of burning such that the water of Dhamma
cannot enter into it then one's Citta will always be on fire, burning
one all the time. There will be more greed if one allows oneself to
pursue one's greed. There can be no curbing of this desire if one
constantly allows oneself to pursue it following one's delusion, not
giving any attention to right and wrong but allowing oneself to be
dragged away by the influence of the Kilesas, Tanha and Asava. One's
Citta will be burning with fire. Wherever one lives in the world,
even if it is a palace or whatever we think of as the most comfortable
place to live and a place where people with honour and dignity live,
would be just the name of honour and dignity but fire will be
constantly consuming the Citta of that individual to the extent where
he will not be able to let go of it because there is no water to put
it out.

This water is Dhamma. So for this reason Dhamma is extremely
necessary for all sentient beings, similar to water that is necessary
to put out fire. As soon as the Sasana disappears from any particular
world, that world must become burning hot. The sentient beings who
live in such a world will be constantly consumed by fire and there
will not be any happiness.

That is why all the sages like the Lord Buddha taught the Dhamma, so
that this Dhamma could get into the hearts of people. The importance
of Dhamma is foremost and nothing can surpass it. One's body and
speech are the servants, the instruments, while one's Citta is the
master. They obey the commands of the heart. Therefore, the heart is
vital, as shown in the Dhammapada which says: This can be
differentiated into two. All Dhammas have the heart as the chief.
The heart is the vessel that is the most suitable for Dhamma. When
the heart has Dhamma then whatever one does whether through body or
speech will always be auspicious. But if one's heart is rotten then
whatever one does one will always be consumed by Dukkha, and the
result of this Dukkha is similar to the tracks of the wagon wheel that
follow the tracks of the oxen that pull the wagon.

The result of Dukkha will always follow those who do bad or evil deeds
and the result of happiness will always follow those who do good. One
who has virtue in his heart is one who always carries with him the
medicines that cure his illnesses. Wherever he goes there is always
some form of cure for him that will alleviate his afflictions.
Therefore, Dhamma is not something insignificant, something that one
can disregard. One should not think that the Sasana is something
merely inscribed in palm leaves or found just in the monasteries or
that the Sasana is only with the Bhikkhus and Samaneras or that the
Sasana is only with the Lord Buddha and the Arahants or that the
Sasana is only with the Buddha, Dhamma and Sangha. All of this is
just a misinterpretation, a misunderstanding, for Dhamma in truth is a
common property for anyone to use as they please.

One can use it to quench the fire in one's heart. Dhamma is the
natural and common property of the world. One who seeks for virtue,
righteousness, gracefulness, and cool-heartedness will not be off the
mark if he takes the Dhamma as his compass and guide. Nothing can
surpass the Dhamma in wisdom. Where does Pa~n~na come from if not the
Magga, the noble eightfold path? Satti is mindfulness, a constant
awareness of the actions of one's body, speech and heart. This is the
path, the Magga. This is Samma Sati, right mindfulness. One's
actions of body and speech that are right and proper are called Samma
Raja and Samma Kamata, right speech and right action. They are the
factors of the path and this is the Dhamma of the Lord Buddha.

This Dhamma is perfect and flawless. One isn't simply good or bad
because one takes up human birth and whatever class of people one
belongs to cannot be considered either good or bad. Truly, it depends
on one's behaviour of body, speech and heart and whether these are
going the right or wrong way, the good way or the bad. One can only
be judged by one's actions. Simply taking a human birth does not mean
that one is good. The only thing good about it is that one has
received the results of one's actions and it is a good result. But as
far as the good of the future and present is concerned, this depends
on one's behaviour and conduct and the training of one's self
following the right and proper way of Dhamma. This Dhamma of the Lord
Buddha can make people grow in the good way, gradually upwards until
they reach the highest virtue.

The Dhamma cannot be blamed for not being able to make people good for
it is the person himself who might not be able to practice so that he
can develop himself in the good way. That is, he is not able to take
up Dhamma and train himself with it, befitting it's wonderful and
marvellous nature. He will then not be good and virtuous like the
Dhamma of the Lord Buddha, the Samana Gotama, the Buddha of the
present era. And how many sentient beings did he lead out of the flow
of Sa.msaara to make them supreme beings, like the Arahants, the
Anagamis, the Sakadagamis, the Suddhapanas and the Kulpayanajannas,
which means the virtuous people. They all cleansed or purified
themselves with the Dhamma of the Lord Buddha to the utmost of their
ability and this is the way people can be good in the way of Dhamma.
Without the Dhamma discipline one cannot be good alone by oneself.

Concerning those that have gone forth, these are the practitioners who
have taken up the yellow robe and been ordained in the Sasana
following the tradition of the Lord Buddha and the Arahant Savakas.
This yellow robe is dyed with a dye taken from the heartwood of the
jackfruit tree similar to how it was in the past. This colour is not
desired by the world but it is appropriate and suitable for the life
of a Bhikkhu. We have to realise that we have now taken up the yellow
robe and been ordained in the Sasana but the Kilesas themselves have
not taken up the yellow robe with us. The Kilesas are found right
within our hearts. How can we make ourselves good if we do not get
rid of the Kilesas?

For the Kilesas are the evil ones and they are the enemies of the
Dhamma inside the heart. Every kind of Kilesa is antagonistic to
Dhamma. Therefore, in order to remove every kind of Kilesa from the
most coarse to the most subtle we have to wage a great battle against
them constantly. Sometimes we have to put our lives at stake. If the
Kilesas do not die then we will. If we do not die then the Kilesas
must die. At least, we should be able to subdue the Kilesas, conquer
them in the end and totally annihilate them. This is for the purpose
of making ourselves good so that we can be good people.

From the first day of our going forth it is only we that have gone
forth. The Kilesas were not ordained with us. To go forth or be
ordained means to abstain from the things that we should abstain from
and to develop those things that we should develop. We are the ones
who have gone forth and we must take up the Dhamma and the Vinaya, the
discipline, as our guide and basis of practice. This is especially so
with the Vinaya for it is the tool to curb and suppress the coarser
kinds of Kilesas which manifest themselves clearly for the world to
see. The Vinaya will keep the Kilesas within disciplinary bounds. It
will restrain and suppress the Kilesas that manifest themselves
through the actions of body and speech. On the other hand the Dhamma
is used to correct the Kilesas inside the heart. In combating the
Kilesas it is similar to a battle.

For instance, in a boxing ring, the boxers put their lives at stake
when they go into the ring. They put their whole effort into the
fight and while they are fighting they are not concerned with victory
or loss but only with exerting to their utmost. If they have to lose
their life they are willing to give it up at that time. This is an
example for the practitioners to compare themselves with. They must
always consider every kind of Kilesa as their enemy. Dhamma is the
instrument, but Dhamma is also our support and encouragement. There
are many aspects of Dhamma. It is the tool as well as the
encouragement. Satti Pa~n~na is the tool to combat the Kilesas. It
will search and destroy wherever the Kilesas may be hidden. Satti
Pa~n~na will search them out. Buddhist faith or conviction serves as
an encouragement or support. This is the belief that the Kilesas can
be conquered and that we can defeat them.

Effort is another form of support. When we strive with diligent
effort, this is the way of developing ourselves into good and virtuous
people. This is the way of making the Bhikkus and Samaneras good
Bhikkus and good Samaneras both in the way of the Vinaya, the
discipline, and the way of Dhamma. In the way of the Vinaya or
discipline, they are graceful to behold in their way of doing things
and the way they talk. In the way of Dhamma they are cool-hearted,
peaceful and calm, graceful and upright within their hearts, having
Sati and Pa~n~na (mindfulness and wisdom) to take care of their
hearts. Every form of Kilesa is harmful to us so every form of Kilesa
must be eliminated. They must be removed or suppressed during every
moment of our exertion, at the time when we are struggling with them.
The results of our struggling with the Kilesas in the manner of a
follower of the Lord Buddha will be firstly, on the level of virtuous
people, the Kalayanajanna.

Then we will move up to the level of the Ariya (the Noble Ones),
beginning with the Sotapanna then gradually on up to the Sakadagami
and then to the Anagami. These will be the consequences of our
suppression and removal of the Kilesas, stage by stage, following our
ability until finally we arrive at the fruit of Arahantship. These
four levels of Ariya Dhamma, five including the virtuous people level,
are not beyond our ability and exertion, having the instrument of
Vinaya and Dhamma for the suppression and eradication of all the
Kilesas found within the Citta.

The time and place is not as important as the place where the Four
Noble Truths are found. These four truths are Dukkha, Samudaya,
Nirodha and Magga. And where is Dukkha found? Dukkha is found right
within the body and heart. And where is Samudaya? Samudaya is found
inside the heart. The cause of bodily illness is not considered
Samudaya because it is not the affair or the business of the Kilesas.
There are things that will cause the body to become sick and ill but
these are not as important as the Kilesas within the heart. This is
Samudaya which is the great antagonizer of the heart. That is why the
Lord Buddha expounded the nature of Samudaya so we can see it clearly
for what it is. It is Kamma Tanha, Pava Tanha and Vipanna Tanha. The
Lord said this in the Dhamma Chakkapavatana Sutta. Kamma Tanha is
sensual desire, the delighting in this or that thing. Kamma Tanha is
lustful desire for whatever we like for that is where the Kilesas are.

As far as Pava Tanha and Vipanna Tanha are concerned, we already know
what they are so I shall not discuss them in detail. I will instead
discuss with you the foundation or the basis for the arising of the
Four Noble Truths. Where are these Four Noble Truths? Where can they
be found? This is much more important than anything else. Dukkha is
in the heart and this is the most significant. This Dukkha is caused
by Samudaya. Samudaya is it's source. Wherever Dukkha arises, that
is where Nirodha, the cessation of Dukkha, will come to be. And what
is it that will bring about Nirodha? What is it that will bring about
the cessation of Dukkha?

It is Magga, the path. This is the middle way of practice. There are
eight factors in this path beginning with Sammaditti and Sammasangho
(right view and right thought). These two form the factors of
Pa~n~na. Pa~n~na is wisdom. In doing any kind of work we usually
chose a person who is wise as our leader. If we have an ignorant
person as leader then he will usually lead our work to ruin. Nobody
will trust such a person. Both right view and right thought
illustrate the circumspective wisdom of the Magga. Where can this
Magga be found? This Magga is one form of mental concomitant.
Similarly with Samudaya, the cause of Dukkha. This Samudaya arises
from Sa~n~nasankhara and Vi~n~nana. Where else can Samudaya come
from? When they condition the Kilesas to arise this is called
Samudaya. And when they cause the suppression and removal of Dukkha
and the Kilesas, this is called the Magga. Thinking in the way of
truth and wisdom is called Pa~n~na. Constant awareness is called
Satti. Satti is Magga and it arises from the same heart.

It is the same way with the Kilesas, which also arise from the same
heart but they oppress and suppress the heart and wear it down. They
control and subjugate the heart and cause it to experience affliction
and hardship. They constantly pressurise the heart. Magga is the
cleansing agent that is used to clean all of these things so that the
heart can ascend and elevate itself to the highest, due to the work of
Magga, thus arriving at the state of freedom. Nirodha, the cessation
of Dukkha, will steadily come about, following the strength of Magga.
When the time comes for one to arrive at the final and total cessation
of Dukkha due to the strength and ability of the Magga which will have
been developed to it's fullest, this will happen in a single instant.
This is when the Arahantamagga (the Arahant path) extinguishes or puts
out all the Kilesas, Tanha and Asava that converge and hide behind the
Kilesa of Avijja within a single instant.

Nirodha, the cessation of Dukkha, is merely a function. When the
Magga has totally extinguished the Kilesas then the function of
Nirodha has come to an end. When Nirodha, which is the outcome of
Magga, becomes apparent then the function of extinguishing Dukkha also
comes to an end right within that instant. That is why the Lord
Buddha said that Dukkha should be known so that we can see this Dukkha
very clearly, although we already know it within ourselves. Since we
are not dead people, how can we not know it? The reason that the Lord
Buddha told us that we should get to know Dukkha is that although
Dukkha is within each one of us, we never look at it so that we can
know how to overcome it and investigate into it's nature so as to find
a way of getting rid of it. For this reason the Lord Buddha taught a
systematic way of discerning Dukkha so that a practitioner of the way
could follow it.

The Lord said that we should get to know Dukkha and relinquish
Samudaya, it's cause. And how are we going to let go of Samudaya?
Here the Lord said it very briefly but the meaning itself is
extensive. In order to let go of Samudaya we have to use diligent
effort, having Sati Pa~n~na as the important tool. No matter how hard
this may be, we have to commit ourselves to the struggle. This is the
way of letting go of Samudaya. This is the way of getting rid of all
the Samudaya, which are the Kilesas, from the heart by depending on
the power of Magga. This Magga is the middle way of practice.
Nirodha, the cessation of Dukkha, will appear by itself. That is,
Dukkha will disappear by itself. It will come to an end.

These Dhammas do not function at different times. The way these four
Dhammas are being discussed it seems they are in different places and
in different directions but truly, they are all found within the same
place. The Dukkha that arises, arises within the heart. The
awareness that Dukkha has arisen also arises at the same instant that
the Dukkha does. The investigation to find out the causes of Dukkha
also arise at the same time.

The Aramana (mental thought objects) are the disturbances of the heart
that the Citta becomes attached to. For instance when someone speaks
badly of us (and this could have happened many months before), when
the Citta does not think about it nothing happens but when the Citta
begins to take hold of the fact that someone has talked badly about
us, it becomes aroused with anger. This anger is called Samudaya.
When there is dissatisfaction and anger, how can there not be Dukkha?
It is this anger that causes Dukkha because one takes the criticism of
another person to heart and becomes very dissatisfied with this
person. This is Samudaya and that is why Dukkha must arise. How can
one extinguish this Dukkha?

The way of questioning is Magga. This is the time that Sati Pa~n~na
begins to investigate to see that Sankhaara is just a deception.
Before, when no one told us of another person's criticisms of us we
were not aroused by anger or dissatisfaction but when someone tells us
of this criticism now (that may have been said some time ago), we
become aroused with anger and dissatisfaction and become afflicted
with Dukkha. This is one form of Samudaya. We are speaking of just
one form of Samudaya that is on the side of anger. But there is also
another side of Samudaya and this is the side of affection. This is
another form of Samudaya. Like Kamma Tanha, for instance. This is
what affection and delighting in things means. They are Kilesas and
similar to dissatisfaction, ill will and anger.

Now we are investigating Sankhaara which conceives all our deception.
Before Sankhaara arises nothing happens. Sankhaara is just a
deception and so is Sa~n~naa with which we assume and presume. It is
also a deception. Sati Pa~n~na must round them up and bring them
inside by subduing and curbing and finally eliminating them. Sati
Pa~n~na must coerce Sankhaara and Sa~n~naa away from thinking about
these things and then calm down. This is the way of curbing and
eliminating the Kilesas. Once the Kilesas have been curbed and
eliminated, that is, this thought of criticism of us has been
restrained, then the Dukkha will disappear. This is because both
Sa~n~naa and Sankhaara pick up these ideas and play with them. When
Sati Pa~n~na can catch up with these, both Sa~n~naa and Sankhaara will
stop thinking continually about these things. Dukkha will then not
arise.

When Sa~n~naa and Sankhaara, which are the Kilesas, have been subdued
by Sati Pa~n~naa then Dukkha will disappear and Nirodha will arise and
become apparent. These are all at the same place. Don't waste your
time thinking or imagining about the various things. Don't shoulder
the load of the whole world and of the whole physical universe. It is
heavy and doesn't do you any good. Such as when you imagine that the
Magga, Phala and Nibbana are in such and such a place. This is just a
waste of time. On the other hand, you don't investigate and
differentiate the Kilesas in your heart so that you can identify and
remove them. That is why the Kilesas will always remain inside our
hearts to consume and afflict us all the time without ever coming to
an end. All the Dukkha arises in the heart. Samudaya is like an
endless long line and if we do not cut this line which is the source
of Dukkha with our means of Sati Pa~n~naa how then can we find any
virtue within ourselves or happiness from our going forth?

I said earlier on that when we take up the Robe, the Kilesas do not
take up the Robe with us. We have to combat and struggle with the
Kilesas. But most of the time we are on the loosing side. Those who
are capable of conquering the Kilesas and attaining to the highest
fruit of Arahantship are not very many. We have to face this point
and consider it many, many times. There is a great difference between
the time of the Lord Buddha and our time as far as going forth is
concerned. Nowadays people ordain more as a ritual which is in great
contrast to the days of the Lord Buddha when people went forth for the
sake of the Dhamma. They went forth with a perception of the harm of
the things that they had experienced in lay life. They had
experienced so much of them that they reached the point where they
became weary; sick and tired of it. So when they took up the Robe
they took it up with faith and conviction and the desire to be free
from Dukkha and all the other oppressive influences that had been
subjecting their hearts to Dukkha.

Therefore, there is a great contrast between the way Bhikkhus during
the time of the Lord Buddha exerted themselves and the way that
Bhikkhus exert themselves nowadays. During that time the teacher who
taught Dhamma was the Lord Buddha himself. Listening to the Dhamma of
the Lord Buddha was like receiving one hundred percent pure gold.
What the Lord taught was the real and genuine truth. He realised and
experienced everything before teaching the Savakas. For the
listeners, it was not necessary for them to select what was right and
what was wrong and what was correct and what was not correct. All
they had to do was just take it in and absorb it. Once they had
listened to the Dhamma instructions they went on their way to exert
with diligent effort and conviction to their utmost ability. In every
mode of exertion their hearts were full of satisfaction, diligent
effort, concentration and reflection; these four Dhammas blended into
one. If such is the way, how can the result not emerge? And so it
happened that some of them attained to Dhamma on that mountain and in
that forest or on that walking path or in that sitting position or
standing up or lying down.

They attained to the result of Dhamma due to their earnestness by
truly committing themselves to Dhamma practice. Both the Dhamma and
the one who presented the Dhamma, the Lord Buddha himself, were real
and there were no uncertainties in them. And those who listened to
Dhamma where those who had perceived the harm of living in the world
of Sa"msara so their hearts were vessels that were ready of Dhamma.
This is why when the Lord Buddha taught Dhamma to them they were able
to pick it up to their fullest capacity. They then took up this
Dhamma and strived in their practice until they attained the highest
goal. They in turn became the refuge of Sara.na"m ... Gacchaami.
This was the way that people took up the robe in the time of the Lord
Buddha. Don't have the understanding that the Dhamma of this time or
the Dhamma of that time are faked. And don't think that the Kilesas
of this time and that time are two different kinds of Kilesas. Truly
speaking, the Kilesas of that time are also the Kilesas of this time.
They are one and the same thing.

And it is the same with the Dhamma. The Dhamma of the past and the
Dhamma of the present are the same Dhamma. The differences are only
in the teaching techniques and the ability of the teacher. The
important factor is in our faith, in finding a teacher who truly
practices the way and has realised the result from his practice. He
who teaches following the instructions of the Dhamma and has attained
to it's highest fruit, like the Savakas of the past, is the most
suitable teacher to take up and follow. He will be the one to give us
the full benefit of the teaching and the one who seeks for him will
not have to select or discriminate the Dhamma that he teaches because
the Dhamma that he teaches will be the true and genuine Dhamma.

Where else can the path and fruit go when we are ready for them? As
far as seeking for a teacher is concerned we now have found the best
teacher. Anyone who has attained to the highest state of purity, the
state of Buddho, is the best. So when we practice to the utmost of
our ability and our faith in Dhamma, the results cannot be different
from the results that the Savakas received in the past. They must be
of the same characteristic.

It seems as though people in the present day take up robes as a
ritual. But those who took up robes in the past really had the
purpose of getting rid of their sensual lust, their Raga. Some of
them had grown weary of this lust even before they took up robe while
some of them grew weary of it after it. Some of them even took up the
robe without intending to stay in it, but due to their underlying
tendencies, their Upanasaya, they were eventually able to accept
Dhamma and subsequently to take up the teaching and practice, finally
attaining to the Magga, Phala, and Nibbana. In short, people took up
the robe to give up their sensual lust or out of their own weariness
of it and they finally practised for the sake of deliverance.

In the present day most people take up the robe as a mere ritual so it
turns out that they take up the robe just to accumulate the Kilesas
and sensual lust. This lust covers both material and inanimate things
as well as living people. For instance, money and riches, rank and
honour, can all stir up sensual lust in our hearts; for example the
very ranks in the religious hierarchy and their desire to be elevated
to those ranks. Some people are driven to insanity because of their
desire for these things. If a Bhikkhu takes up the robe for this
reason, can one say that he takes up the robe to get rid of Dukkha
rather than just accumulating Kilesas and causing weariness amongst
the people of the world? People can easily get tired of this kind of
person because he takes up the robe just to accumulate more lust.

What is the use of doing this? It is of no use at all. Think about
it. I am not fabricating anything or stretching the imagination for
this is the truth and accords with the natural principle. We can all
see it. But if you take up the robe, following the tradition and
example of the Lord Buddha and the Savaka, then can the highest goal
escape from our mode of practice? Our way of practice is the most
important thing. It is vital. So please take it to heart: get rid of
the Kilesas. Every kind of lust is the affair of the Kilesas and we
must always reflect and perceive them as harmful to the heart and be
constantly correcting and fighting them. The word "Prah" in Thai
means Bhikkhu which means supreme or noble. Don't be noble just in
name like a person with a noble name but who finds himself in jail.
Let us be noble in quality.

As a practitioner, one must not be heedless or complacent. In your
conversations don't be wild or immersed in the pleasure of them for
this is a way of being heedless and negligent and is contrary to the
tradition of the Bhikkhu and practitioner.

End of Dessana.

The Dhamma Weapon

Venerable Acariya Maha Boowa
Wat Pa Baan Taad
June 1, 1979

Translated: Achaan Sudchaad

The term majjhima or suitability refers to the application of the
Dhamma weapon to encounter and overwhelm any kind of Kilesa that might
appear. When the strength of this Dhamma weapon matches the strength
of the Kilesas then one can withstand them though there is still the
possibility of the Kilesas overwhelming and defeating us. But if we
are heavy handed and a lot more forceful than the Kilesas then they
will steadily diminish. One will come to see the results which will
testify to the frequency of one's exertion at this level using this
particular kind of majjhima as the means of countering the Kilesas.
One will now take up this particular method of practice as the means
of treading the path in the future.

One must steadily and constantly be doing the work of suppressing and
eradicating the Kilesas. When the Kilesas become steadily weakened
the application of the majjhima Dhamma will be automatically adjusted
to the intensity of the Kilesas. When the Kilesas are violent and
vehement then the majjhima must be equally forceful and vigorous. One
must really stand on one's ground and fight to the death. One must
not retreat one step or back down. One must not abandon or let go of
one's Sati and pa~n~na which is the foremost and the principle weapon
such as during the time when Dukkha Vedana appears within the body due
to sitting for a long time. There will be a lot of pain in the
various parts of the body which will become more intense and severe.
It will yield no result or benefit if we merely endure the this Dukkha
Vedana. We must use our endurance and perseverance in our contention
and in our struggle.

We have to investigate with Sati and pa~n~na. Pa~n~na will have to
dig and search, probe and analyse, for the truth of the Dukkha Vedana
that is appearing at that time, by constantly having Sati controlling
and directing the work of pa~n~na. Both of these factors must be
relentlessly performing their work. One has to investigate to see
where this Vedana arises. It will be unavoidable that there will be
the presumption and assumption that Vedana arises from any one
particular part of the body.

For instance, at the knee, around the waist, or at the bottom, or at
the thighs, around the pelvis, or at any particular part; whichever
part seems to be most profoundly affected by this Dukkha Vedana is
where we have to focus our Sati and pa~n~na. One has to examine and
find out what is the cause of this Dukkha Vedana which is appearing at
this point. What is it that is being afflicted with Dukkha? Is it
the flesh or is it the skin or the sinews or the bones at this
particular point? One has to examine the flesh and then compare it
with Vedana. One must find out if they are one and the same thing.
Are they similar to one an other? The flesh has a physical appearance
and characteristic but Dukkha Vedana does not have that physical
appearance and characteristic. It only manifests it's nature of pain
and agony naturally. This is the way of differentiating it so that
one can see them clearly as they are. This work of differentiating
must depend on Sati to direct and concentrate on the work of pa~n~na.
That is doing the examination and probing into the nature of the
flesh.

Then one's understanding, perception, and comprehension of this truth
can be consistent and continuous. One must not relent in the
application of one's Sati and pa~n~na as they must always go together
in a pair as they do the investigation into all of the Sapava Dhammas
like Vedana and the flesh. If we want to separate the bones out for
investigation and if there are aches and pains in the bones and we
have the understanding that this bone is being afflicted by Dukkha we
must then concentrate our attention in looking at this Dukkha until we
can see it very clearly. Then we have to look at the bone itself to
see what kind of characteristic it has for the bones have distinct
characteristics, features, and colours. But this Dukkha has no such
feature. It is simply Dukkha, similar to the Dukkha that we have
alleged to be arising from the flesh. It is just presumption to think
that the flesh is being afflicted with Dukkha. Whether it is the
Dukkha of the skin, the flesh, or of the bones, it is always of one
characteristic nature.

But this skin, flesh, and bones are all made up; of different things
and characteristics. How can they be Vedana? Let's consider when a
person is dead. The bones, the flesh, and the sinews and skin all
still remain, but there is no Dukkha. If they are one and the same
thing why is there no Dukkha in a dead person in spite of the fact
that the skin, the flesh, the sinews, and the bones are still there?
If this is the case, how can we consider them to be one and the same
thing? This is one aspect.

The second aspect deals with the Citta which is terribly important.
We must now separate the Citta and look into it. Is the Citta
afflicted with Dukkha? If it is not any single part of the body that
is being afflicted with Dukkha then is it the Citta that is being so
afflicted? We have to look at the Citta and at Vedana and also at
the body to see how they are different from one another. All the
Citta has is just knowingness. Whether Dukkha arises, remains, or
disappears, this knowingness is still there. Even before this Dukkha
arose this knowingness was still there. If the Dukkha is the Citta,
and the Citta is Dukkha then when Dukkha disappears the Citta must
also disappear. The Citta should not remain knowing if they are one
and the same thing. Then this would be how it would have to be.

But the case here is that when the Dukkha vanishes this knowingness
still remains. And even before this Dukkha arose the Citta also knew.
How can they be considered one and the same thing? We have to
differentiate and set apart the presumption and assumption, the
preconceived notion and the suppositions of Sa~n~naa that allege and
purport that this thing or that thing is Dukkha, then rounding them in
and mixing them up until it turns out that these things are Dukkha.
The flesh is Dukkha, the sinews are Dukkha, the bones are Dukkha, the
heart is Dukkha. In short, that we are Dukkha. And when it gets to
the point where we are Dukkha then it can be extremely painful and
excruciating. We have to differentiate and analyse so that we can see
it clearly as it is. This is one type of majjhima to be used in
combating Dukkha Vedana that becomes extremely severe after we have
sat for a long time or when we are afflicted with illness.

This is especially so in the last moment when we are about to pass
away. Then Dukkha Vedana will offer it's full onslaught. It will
come upon us to it's maximum limit to the extent where we may not be
able to withstand it but perish right there and then. Between this
Dukkha that is so severe that we are unable to withstand it and will
have to pass away and the Dukkha that arises in practice; of these two
types of practice which is more severe? If we are capable of coming
to true realisation and insight into the nature of Dukkha by doing the
investigation at this time how then can we come across true
realisation and insight into the nature of the Dukkha Vedana that
arises at the time when we are about to pass away, when the Dukkha is
at it's extreme limit?

If our work of investigation is in vain at this time then when we die
we will also be in vain. We will never be able to come up with any
essence or substance to hold onto as our basis but if we have
investigated and come to true realisation and insight into the nature
of the Dukkha Vedana that appears in all it's parts like the skin, the
flesh, the bones, and the sinews that are all found within this body,
if we can see them clearly with Pa��a and know that the Citta is the
Citta and know each separate condition as being a separate truth in
itself and know Dukkha Vedana as it really is and know each of these
things as they really are and as they have been perceived through the
means of our investigation with Pa��a then it is possible to separate
ourselves from them. Even if the Dukkha does not come to cease and
disappear it will not be able to disturb and agitate the heart or give
the heart confusion and trouble.

We can then remain at ease and comfortable. We will remain bold and
courageous. We will remain with a shield protecting our heart. Each
of these things are real and they do not disturb one an other. The
body is merely the body. The Vedana is merely the Vedana. And the
Citta is merely the Citta. They each are real and this is how I
myself was able to perceive them with Sati and Pa��a. This is one
category of majjhima that we will have to apply in our practice. When
the Kilesas, Tanha, and Asava and raga Tanha become very violent we
will have to apply the means that is equally forceful and strong. We
have to counter them with their opposites. We have to bring in the
Nimita of asupa. We have to take the picture that is very pleasant
and beautiful in front of us and then we have to establish it to break
down, decompose, and establish it so that it becomes bloated, becomes
rotten, and decomposes, being devoured by vultures, crows, and dogs
right in front of us. How then can there be any desire or
infatuation?

This is the way of the majjhima. This is how you will have to
understand it. You have to come up with the tool that is suitable for
the different kinds of Kilesas that exhibit them selves. No matter
how vehement and violent or how subtle they might be we have to come
up with the corresponding tools that can catch up with them or else we
will never be able to achieve our purpose.

It is the same way with asupa. We have to do it in such a way that we
can really catch up with the Kilesas. We have to get to see them
clearly within our hearts. We have to overwhelm and counter each
different kind of Kilesa with the corresponding kind of majjhima.
Then we will be able to live in peace and happiness.

The Dhamma teaching of the Lord Buddha which we call the majjhima is
of many different levels or categories. When we have established
bases within ourselves, the majjhima padipada that we have utilised
will have to vary to suit the various kinds of Kilesas that still
exist and which are far more subtle until this majjhima begins flowing
constantly day and night due to the work of the constant
investigation. And when the Kilesas become more subtle then Pa��a
will also become correspondingly more subtle. The things that will be
capable of catching up with the Kilesas are Sati and Pa��a however the
Kilesas manifest themselves. Sati and Pa��a will always be able to
catch up with them and be capable of outwitting them.

You have to apply this Sati and Pa��a and you have to really
investigate, doing it thoroughly. Don't remain idle, doing nothing.
Don't be weak or discouraged. Don't project difficulties into the
future. Don't think that in the future it will be very hard to do the
practice. If you want to think then we should think that the Kilesas
will always be menacing and trembling over our heart in every form of
existence that we will take up. This will go on ceaselessly if we
cannot find a way of correcting them. They will be the ruler of the
heart and subjected to take up birth in the various forms of existence
following the Kamma that we have made in the past. We are being
totally useless in allowing the Kilesas to menace and damage
ourselves. If we are going to think about the future this is how we
are going to have to think. It is only the present that is of any
importance. We have to try to set up ourselves and be able to stand
our ground and set up our resolve. We must not back down.

The Lord Buddha has vouched for the efficacy and results of all the
Dhamma that he laid down for us. He was the first one to cultivate
this Dhamma and was able to attain to the fruit, going up steadily to
the state of illumination, the state of Buddho, the state of purity
due to the influence of this Dhamma. The Lord had verified and tested
this Dhamma before expounding it to us so how can this Dhamma go off
the mark? The Kilesas can never surpass this Dhamma. Every kind of
Dhamma surpasses the Kilesas. Every kind of Dhamma outstrips every
kind of Kilesa. If we apply the Dhamma so that it is suitable to each
different type of Kilesa then it is certain that we will be able to
stamp out and overcome every kind of Kilesa. This is the fundamental
principle that we have to think of and apply in our practice.

We have to exert ourselves and be very vigorous and enterprising. We
should not see anything to be more valuable than Dhamma to the extent
of being obsessed and engrossed in it, as being more valuable than the
state of deliverance from the Kilesas and Asava which oppress the
heart. This is a crucial point. To be totally free from all kinds of
Kilesas is the happiness which we should aspire to as this is the
everlasting happiness. It is the happiness that is totally
independent of time, the happiness that lasts for ever. You have to
set up your hearts and concentrate in your investigation. I teach my
fellows in Dhamma wholeheartedly and with pure intention. I have not
kept anything secret from you. I teach and bring to light the various
means and methods in coping, conquering, and overcoming those
influences that are inimical and antagonistic to the heart from my
personal and practical experience. I illustrate and point out all the
facts and know-how of practice.

Try to strive and set your heart into the practice. You must not
relent in your exertion. Sati is terribly important. You must always
try to maintain your Sati. Don't be careless or unmindful. When we
come to association and involvement with one another the tendency is
for us to be absent minded and to loose our guard like the time when
we come to have our hot drink or while we are walking along the path
together or when we have work to do together. We tend to be unmindful
to the extent where we become carried away and become somewhat wild
and reckless. Don't let this happen within the circle of the
practitioner who sees the harm of the Vata Sa.msaara and the harm of
the Kilesas. While we are walking, standing, sitting or lying down,
while we are eating or drinking, we must always be seeing the harm of
the Kilesas. Don't be immersed in the pleasure of eating. While
walking, standing, sitting or lying down don't be immersed in reverie
and fantasy nor be heedless or negligent for this is not the way of
the Lord Buddha.

This is not the way for one who is going to be free Dukkha. Remember
this very well. Wherever you are be possessed with Sati. Don't be
negligent or headless. Be possessed with Sati always. You must
really and firmly establish your Sati. Don't waste your time in
thinking of and concocting up the things that you have done countless
times before. All there is in this Vata Samsara and this entire world
is just our thinking and concoction that disturbs and troubles our
hearts. Haven't we seen the harm of them already? Why do we have to
cherish them and be immersed in thinking about them? We should learn
our lesson well from those things which have been harmful to us.

Try to avoid and get away from that kind of thinking and try to
suppress and eradicate all those things that can be antagonistic to us
and which are the consequences of our thinking and concocting. Let us
open up the way of thinking in the way of Dhamma so that the Dhamma
can appear. Then all the thinking processes that go in the way of
Samudaya can gradually fade away. Then this other thinking process
can spring forth, becoming truth and Dhamma that is capable of
overcoming the Kilesas and Asava. The Citta that can steadily attain
to calm is the result of our practice. Let us not put the blame on
our Vasana and endowments. The Kilesa pay no attention to the
endowments and Vasana of anyone. Regardless of the numbers of the
Kilesas they are always harmful to us. We have to look at the Kilesas
as the harm and as the bane.

We must not think that those Vasanas and endowments can help us
eradicate the Kilesas apart from our diligent effort and strenuous
exertion, having Sati and Pa��a as our instrument. This is the
crucial basis for the eradication and suppression of the Kilesas.
Don't be concerned with the Vasanas and endowments for this can only
cause us to become weak and discouraged. Then we will not be able to
make it through. We have to be tough and strong, we who are the
practitioners.

When I heard Tan Achan Mun relate the way that he had exerted himself
I was moved with sympathy and compassion for him for he was really
earnest and serious, putting his whole life into it. He really sought
for the truth in Dhamma despite the fact that no one was there to
teach and guide him. He kept on struggling and ploughing through
doggedly by himself with the aid of the texts that were presented in
general terms and was eventually able to get through and become our
wonderful teacher in this present generation. Before he could become
famous and an honour to the Sasana and be respected and venerated by
the people, both those who had gone forth and the laity, he had to
really struggle. He was really earnest and serious, putting up his
life in exchange for what he was looking for. It was this that
enabled him to become wonderful and noble and to be free from all
forms of Dukkha. No form of Sammuti could touch him any longer. From
that very moment on to the end of time.

This is what is meant by "Nibbana is permanent". The Kilesas are
impermanent, for they are Samutti and they have both Sukkha and
Dukkha. There is gain and loss and they lead people to be happy and
sad and this is the way they will always lead people. When we have
corrected and overcome all of these things it is not necessary to say
whether the Citta is permanent or not or whether Nibbana is permanent
or not. It is only the Kilesas that infiltrate the Citta, that make
it have it's ups and downs, highs and lows, constantly changing
places, from being luminous to being dull, to being confused and
agitated, to being calm. These are all the disturbances of the
Kilesas but when the Kilesas calm down, due to our exertion, then the
heart also attains to calm. If our exertion becomes more intense,
then our Kilesas will get calmer and calmer and when we can overcome
any particular kind of Kilesas then that particular Kilesa will
disappear and we will keep on over coming and getting rid of every
single kind of Kilesa until there isn't a single one left within the
heart.

We will then not have to go and look for any happiness anywhere else.
We can see very clearly that the reason that we cannot find any
happiness is because of the Kilesas that obstruct us, that pressurise
and oppress us with affliction and Dukkha. We have to shoulder the
burden of this Dukkha constantly all of the time in all the various
forms of existence, right on up to the present one. But when we are
totally free from this oppression of the Kilesas and they have been
totally vanquished from the heart then it is not necessary to ask
about the equilibrium of the Citta. The Agalika Citta or the Agalika
Dhamma, the timeless Citta or the timeless Dhamma or the Dhammo
Pattipo; the radiance of Dhamma that is constant and unchanging. We
don't have to ask about these things for they will be found within
everyone.

You must really strive in achieving this for it is the most valuable
treasure, much more precious than all the other possessions of the
world that are highly cherished and valued. But there is also
tremendous greed for them, a great desire to acquire them. Although
one might already have these things one still wants more of them.
This is the way of Lopa. The ambition for power and influence is also
the work of the Kilesas. Greed or Lopa, is the work of the Kilesas.
Hatred is the work of the Kilesas. Delusion is the work of the
Kilesas as well as the confusion and trouble of both the body and the
heart.

They are all the work of the Kilesas. They are not the work of
Dhamma. Although it might have to go through Dukkha the work of
Dhamma is the work for happiness. This Dukkha is the investment
capital. The Sukkha is the profit that arises therefrom. This is not
just simply going through the type of Dukkha that is damaging and
menacing without there being any reward like the way the Kilesas
destroy people. This is the difference. This is how they differ.
When we strive in our exertion, if there is Dukkha then let us face it
so long as the results are steadily forthcoming and the heart is
becoming blissful and joyful until we arrive at perfection. Then all
of our burdens will be shed off. The battle that has been raging
against the Kilesas like a Dhamma Chakka, turning around, relentlessly
and ceaselessly while walking, standing, sitting and lying down, with
the exception of the time when one goes to sleep, so intense, will
immediately come to cease when all of our enemies have been totally
vanquished. Then the instrument that counters the Kilesas that has
been turning around like a revolving wheel will also immediately come
to cease.

This is because all of the opposition and all of the enemies that one
has been contending with have all totally disappeared. The battle of
Dhamma between the Kilesas and the Citta has now come to a decisive
conclusion. One has now attained to victory. The conquering of
oneself which is the conquering of the Kilesas within one's heart is
far more supreme than conquering other people or winning battles a
hundred thousand times. We have to accomplish this work.

End of Dessana.