- To the Last Breath
- Dhamma Talks on Living and Dying
- by
- Venerable Acharn Mahaa Boowa Nyanasampanno
- - and -
- Directions for Insight
- Six Dhamma Talks
on centring the mind in non-attachment
- by
- Acharn Kor Khao-suan-luang
ISBN 974-88773-8-8
First Published -- April 1992
(Slightly) Revised Electronic edition December 1995
Copyright © Wat Pa Bahn Tahd, Udorn-thani 41000, Thailand.
"... the Buddha said that it wasn't important which day
we die.
Whenever the breath runs out, that is the day.
The only criterion is our last breath ..."
[Page numbers are not accurate in this electronic version]
Note to this Electronic Version ![[go to top]](return-to-text.gif)
Former footnotes are converted to Endnotes after each section. Also page numbering is
inaccurate.
Some Pali diacritical marks are shown by this convention: 'long a' = aa; 'long i' = ii;
'long u' = uu; 'm', 'n', 't', and 'd' with dots beneath have a period before the
respective letter, i.e. '.m' '.n' '.t' '.d' ; 'n' or 'N' tilde are marked as 'ny' or 'Ny'.
Editor's Preface
This book contains two sets of newly revised Dhamma talks. The 1980 edition of Amata
Dhamma has been completely revised and has new additions, including its new title, To
the Last Breath. Directions for Insight -- the second part of this book -- was
only slightly revised, although it now has its proper title back, which somehow had become
lost in the first printing. (It was then printed as Directing to Self Penetration.)
As Acharn Panyavaddho explained in the introduction he wrote for the 1980 Amata
Dhamma: "(six) of these (seven) talks were given for the benefit of Mrs.
Pow-panga Vathanakul, who had been staying in Wat Pa Bahn Tahd, Udorn-thani, Thailand,
since the beginning of November 1975. The other talk, The Middle Way (of Practice),
was actually given to the assembly of bhikkhus at the Wat in 1962, and was one
which Mrs. Pow-panga found useful. ... She stayed at Wat Pa Bahn Tahd for almost four
months and Ven. Acharn Maha Boowa gave about 130 talks during that period."[1]
The second part of this collection, Directions for Insight, seems to fit in well
with the general approach of To the Last Breath. (In fact, both have the same
flavour -- the taste of freedom -- which is the true liberation of heart, without
regard to gender, race or age.) It is made up of six Dhamma Talks by Acharn Kor
Khao-suan-luang. Khun Phoon Phongphanit, a lay disciple of Acharn Kor, suggested a joint
translation (with the editor) of these six Dhamma talks,[2]
originally printed (in Thai) under the title Na Naew Mong Darn Ny. They form one
booklet of a series printed over the years by Upasika Kee Nanayon, who used the pen name Kor
Khao-suan-luang. Khun Phoon Phongphanit should receive special thanks for all his work
in seeing that translation into print.
The first translation of To the Last Breath (or Amata Dhamma as it was
then) was mainly the work of Ven. Bhikkhu A-j-. The present editor, who also assisted at
that time, has now completely revised the whole translation and so must bear
responsibility for the errors.
Any merit arising from my work on this book, may it be dedicated to my mother. May she
find peace and happiness.
A. Bhikkhu
Notes
1
. For more about this, see the new section: Epilogue.
Other translations of similar Dhamma Talks by Ven. Acharn Maha Boowa are: Straight from
the Heart; Things As They Are; Forest Dhamma; The Dhamma Teaching of Acariya Maha Boowa in
London; Kammatthana. [Go back]
2. Please note that this year (1995) a new translation
of four of these Talks has appeared, which, to a certain extent, supersedes this pioneer
translation. They are contained in a superb collection of Acharn Kor's Dhamma entitled An
Unentangled Knowing, The Teachings of a Thai Buddhist Lay Woman, translated by
Thanissaro Bhikkhu. (Dhamma Dana Publications, c/o Barre Center for Buddhist Studies, 149
Lockwood Road, Barre, Massachusetts 01005, USA.) They can also be found in electronic
format on many Buddhist BBSs. [Go back]
Introduction
Anyone who has visited the forest monasteries of Thailand will need no
introduction. They will have seen Acharns[1] who teach
in a spontaneous and direct way, and who live as they teach. This is Forest Dhamma,
vigorous but without pretension, inspiring one to live and practise the Way rather
than reading about it. Yet here is a book -- and a translation of a book at that --
that can only attempt to offer a partial view of certain aspects of that Teaching.
This is especially so with the first part of this collection of Dhamma talks, To the
Last Breath. For these were given under quite special circumstances: A person, quite
knowledgeable about Buddhism, is dying of cancer. The emphasis is therefore very much on
dealing with pain, suffering and, finally, death. And pointing towards that which is beyond
suffering and death.
These circumstances mean that the beginning fundamentals of Dhamma practice are
generally assumed to be already understood. (Khun Pow and the other listeners were already
well practised in developing Dhamma in their actions and speech.)[2]
For those new to Dhamma, however, it is important to remember the special context and to
take into account the other Dhamma qualities that make an essential foundation that will
need to be cultivated. The Lord Buddha gave an important example of this when he would
begin his Dhamma Teaching (to those newly interested) with the Progressive or Graduated
Sermon:[3]
"Then the Lord delivered a graduated discourse to 'Kutadanta,' on generosity,
on morality and on heaven, showing the danger, degradation and corruption of
sense-desires, and the profit of renunciation. And when the Lord knew that Kutadanta's
mind was ready, pliable, free from the hindrances, joyful and calm, then he preached a
sermon on Dhamma in brief: on suffering, its origin, its cessation, and the path. ...
."[4]
It is this 'joyful, calm, pliable, ready mind' -- already settled firmly upon
foundations of generosity and morality -- that is receptive to the powerful Truths about
pain, suffering and death. It is at this point that the emphasis changes to energetic
striving, to overcoming the obstacles that prevent insight and pin us blindly to the wheel
of birth and death.
"Then the Lord said to the monks: 'Now, monks, I declare to you: all
conditioned things are of a nature to decay -- strive on untiringly.' These were the
Tathagata's last words." [5]
In this book you will find both these aspects. There are constant references to
'gradually' ... 'steadily' ... 'step by step' ... 'level by level' (of the Graduated
Teaching). These lead into a growing emphasis on earnestness and diligence in
practice.
Any translation is the impossible search for just the right word. The expression
that conveys both the sense and accuracy in a pleasing way; and that also brings with it
the spirit of the original. This translation is much more of a blind groping. First, there
is the wide language and cultural gap between Thai and English. Then there is the change
of medium from the living word to the printed page, which must always lose the dynamism of
the original experience.[6] Finally, and perhaps the most
important point, there is the great profundity of Dhamma, which is really beyond the
translators' level of understanding. The reader will therefore need to make due allowance
for the deficiencies in this translation effort. The only way truly to understand is to
translate it back into your own life, your own experience and practice.
Even with its errors and inadequacies this book is the result of a great effort by many
people. It will have all been worth while if a single person finds some truth in it that
can help him or her face up to their situation, their illness and pain. Insight into that
suffering may they go beyond a mere book's description to true liberation.
Notes
1. Meditation Teachers. [Go back]
2. See Epilogue. [Go back]
3. Anupubbikatha. Also see the Appendix. [Go
back]
4. Thus Have I Heard. Page 141/29. (D.i.148) (Maurice
Walshe, trans. ; London: Wisdom Publications, 1987.) [Go back]
5. ibid., p. 270/67. (D.ii.156). [Go back]
6. To help with these points, Pali terms have been kept to a
minimum or put in the Glossary. Repetitions -- which spoken Thai delights in with
its musical variations of words and phrases; and which also serve to reinforce the Dhamma
themes -- have sometimes been deleted. [Go back]
Part One
To the Last Breath
Dhamma Talks on Living and Dying
by
Venerable Acharn Mahaa Boowa Nyanasampanno
of
Wat Pa Bahn Tahd
Udorn-thani, N.E. Thailand
* * *
Biographical Note
Venerable Acharn Maha Boowa was born in Udorn-thani, North-east Thailand in 1913. He
became a monk in the customary way at a local monastery and went on to study the Pali
language and texts. At this time he also started to meditate but had not yet found a
suitable Teacher. Then he caught sight of the Ven. Acharn Mun and immediately felt that
this was someone really special, someone who obviously had achieved something from his
Dhamma practice.
After finishing his Grade Three Pali studies[1] he
therefore left the study monastery and followed Ven. Acharn Mun into the forests of N.E.
Thailand. When he caught up with Ven. Acharn Mun, he was told to put his academic
knowledge to one side and concentrate on meditation. And that was what he did. He often
went into solitary retreat in the mountains and jungle but always returned for help and
advice from Ven. Acharn Mun. He stayed with Ven. Acharn Mun for seven years, right until
the Ven. Acharn's passing away.
The vigour and uncompromising determination of his Dhamma practice attracted other
monks dedicated to meditation and this eventually resulted in the founding of Wat Pa Bahn
Tahd, in some forest near the village where he was born. This enabled his mother to come
and live as a nun at the monastery.
Ven. Acharn Maha Boowa is well known for the fluency and skill of his Dhamma talks, and
their direct and dynamic approach. They obviously reflect his own attitude and the way he
personally practised Dhamma. This is best exemplified in the Dhamma talks he gives to
those who go to meditate at Wat Pa Bahn Tahd. Such talks usually take place in the cool of
the evening, with lamps lit and the only sound being the insects and cicadas in the
surrounding jungle. He often begins the Dhamma talk with a few moments of stillness --
this is the most preparation he needs -- and then quietly begins the Dhamma exposition. As
the theme naturally develops, the pace quickens and those listening increasingly feel its
strength and depth.
The formal Dhamma talk might last from thirty-five to sixty minutes. Then, after a more
general talk, the listeners would all go back to their solitary huts in the jungle to
continue the practice, to try to find the Dhamma they had been listening about -- inside
themselves.
Note
1. On completion of Grade Three Paali, one is given the
title Mahaa. There are nine grades in all. [Go back]
1. Ready to Go : Ready to Die
This heart of ours is much like a child. The child is unable to take care of itself and
so has to depend on mother and father, on guardians and nursemaids, holding on to various
people. But the child at least has parents and guardians to look after it, to make sure it
seldom meets with harm. Whereas although the heart is always grasping and clinging to
various things, it doesn't find any such safety and security.
The heart can't rely on itself and therefore always likes to cling onto things. For the
most part, it tends to reach for wrong things, for things that do it harm. The reason it
likes to search for and hold on to things, is so that it can find safety, security and
comfort for itself. The things it clings to however, are not dependable and so they pose a
constant danger for the heart. Whether we are children or already grown up, this is the
way our minds tend to be.
Instead of trying to rely on ourselves we always put our hopes in other things, other
people. We can't stand on own two feet. This is because the heart isn't wise enough
to check whether the objects it grasps hold of are right or wrong, good or bad. It doesn't
know how to care for itself, how to help itself, because there's no one to teach it.
There's nobody to advise on how to know which things are dangerous and which are
beneficial, which things should be held on to and which things shouldn't. The heart
therefore continues indiscriminately to grasp hold of anything, whether good or bad, as
long as it likes the look of it. Even if it isn't gratifying, the heart's characteristic
trait is still to keep on grasping and clinging. Why should it be like this?
Normally, one wouldn't think that a mood[1] or a thing
that's displeasing is worth clinging to. Yet the heart continues to grasp hold of such
things. It clings to anger, to delusion and lust, hatred and disgust, because it becomes
involved and caught up in them. We can never say that the heart simply knows an object,
for it always gets caught up in it and clings to it. For the most part, those things have
nothing good in them.
Why does the heart have to go and grasp at things? It's because it is attracted without
realizing the repercussions of its attachment. Even though you may wish to break away from
it you can't, because there's something else which is powerful enough to force the heart
to grasp and hang on. The object then becomes caught up in emotions, which continually
overcloud and obscure yourself. Here we're talking about emotional objects1 and
moods.
Now I'll speak about material objects. The heart will grasp at and cling to whatever
object is present. It doesn't matter how trifling or significant, how valuable or
worthless it might be; the heart can and will attach itself. We wouldn't be wrong if we
were to call the heart an expert 'hanger-on'. This is because it's still unable to rely on
itself, and so must depend on outside things, until the end of the body that has led one
through the changing situations. It may even forget itself by surrendering to the power of
external objects, even though their control is baseless and leads the wrong way.
The Lord Buddha taught that, "self is the protector of self".[2] Try to cure the heart of its dependency, of the tendency it
has of always hoping to rely on other things. Disengage yourself from such objects and
turn inward to rely more on your own resources and abilities. Don't depend on your
parents, friends and others, so much that you forget yourself. Our human trait of
continually seeking support in other people develops eventually into a personal habit.
It's like this all over the world, and in this regard we can hardly even measure up to
some kinds of animals. This, then, is why the Lord Buddha taught about self-reliance.
In our commonplace and coarse affairs, like work and other such responsibilities, we
should try to be more self-reliant. Coming in towards Dhamma -- the practice of meditation
in the heart -- we need to have had sufficient training under a Teacher to know the right
direction in which to proceed. The actual practice though, is the duty of each one of us,
to find assurance in our self-reliance following the principles of Dhamma. The Lord Buddha
taught, for example, about cultivating goodness and virtue through generosity, precepts[3] and meditation. This is so that we can develop self-reliance,
which is the heart firmly holding to good and wholesome objects. There is then peace and
happiness in both the present and future lives, because they are beneficial things and
originate from wholesome actions. They make up fine objects or superior quality food for
the heart.
We are taught to meditate, which is a step higher in refinement. This effort to train
ourselves in meditation is a way of self-reliance that is steadily taken onto a firmer and
more dependable level. We use a meditation-word[4] as
the means to direct and control the heart. For, as the mind is not yet able to sustain
itself, we have to rely on the meditation-word as the object to soothe and bring peace and
calm. The settling of the mind in "buddho buddho buddho ..." is one
example of this. It is an object for the heart to occupy itself with, which is correct and
right and appropriate to finding refuge in Dhamma.
In the beginning of the practice the heart is still restless and distracted, still
unable to settle itself on Dhamma principles and become self-reliant. It has to depend on
a meditation-word to direct it until it merges in with that meditation-word and gathers
into stillness. When it enters calm, even the meditation-word itself ceases to be an
issue. This is one step towards self-reliance for the meditation-word can be released at
this stage, as the heart is well settled in calm. This is a foundation and refuge for the
heart that can be clearly seen. Even with just this much, there's calm and ease in the
heart that used to be restless and distracted, unable to find any peace. This is because
the heart normally does not know peace but only trouble and unrest, hunger and thirst,
worries and concerns over affairs that are of no use to it at all. For the most part these
affairs are the heart's own thoughts and imaginings, which poison and burn oneself --
without anyone else being involved.
The Lord Buddha discovered the correct way to practise and achieved results to his
heart's contentment. He was therefore able to explain about the causes, or the way to
practise, together with their fulfilment and fruits. He taught us that the way to depend
on oneself is through meditation and that this is the direct route to a firmly established
self-reliance. Basing the heart in calm, to whatever degree, brings increasingly
self-assurance and confidence -- without having to ask anyone else about it. You will know
from within yourself. This is termed paccata.m or sandi.t.thiko. The
knowledge of good or bad, what needs remedying, removing or developing, will then arise in
the heart. This will be understood by oneself and for oneself, as the heart is more and
more firmly established.
The level of concentration, once reached, is already sufficient to form a foundation
for the heart, a home where the heart can find shelter and peace. At the moment when we
think so much that we feel faint-hearted and weary, we should turn inwards and meditate.
The heart can then rest and be stilled from all its preoccupations, finding peace and
calm. This is called going inward for refuge, to find a resting place of comfort and ease.
This is one level of refuge for the heart.
The next steps, even though they're still concerned with samadhi, are proceeding into
more subtle and refined aspects of the heart. The levels of momentary concentration,
access concentration and attainment concentration[5]
show the refining of samadhi. This culminates in attainment concentration, and
beyond that samadhi can't advance.
Once the heart has some degree of calm, according to the level of samadhi achieved, it
is stilled and refined. However, without developing mindfulness and wisdom[6] it will just remain at that level, lacking wisdom radically to uproot its
defilements.[7] If we compare the defilements to a tree,
although we may have pruned the branches the main trunk remains uncut and is still capable
of sending out new branches.
This is why we're taught to investigate by way of wisdom. Wisdom is a keen intelligence
and ingenuity. It is able to investigate and follow through without any limitation. The
Lord Buddha described wisdom-and-knowledge -- being even more refined than wisdom
-- in the Discourse of Setting the Wheel of Dhamma in Motion. Listen to this:
"Nyaa.na.m udapaadi, panyaa udapaadi, vijjaa udapaadi, aaloko udapaadi."
"Knowledge arose, wisdom arose, higher-knowledge arose, light arose."
Knowledge or vijjaa refers basically to the Threefold Knowledge.[8] Wisdom arose, and, with greater refinement, higher-
knowledge arose -- arising right from this same heart. Wisdom is that which removes
the defilements covering the heart, whereas samadhi is simply that which herds the
defilements together in quietness within the heart. It is not yet capable of cutting off
any defilements. The heart's attachment, which embroils it with various things, remains
intact though it's weakening. Once the heart gains some calm and peace, wisdom can come
into its own as the important weapon that strikes down and uproots all the different
defilements in the heart, step by step.
"Samaadhi-paribhaavitaa panyaa mahapphalaa hoti mahaanisa.msaa."
There! "Wisdom once supported and nurtured in samadhi, is of great fruit and great
advantage." Its examination becomes skilled, its scrutiny agile and bold, so that it
is able to cut away the defilements one after another.
"Panyaa-paribhaavita.m citta.m sammadeva aasavehi vimuccati."
"The heart nurtured with wisdom gains proper release from the cankers."
Listen to that! It's wisdom alone that can uproot the defilements; it doesn't matter
whether they are gross, intermediate or subtle, no defilement lies beyond the scope of
wisdom. This is a primary principle that secures the quality and value of our practice,
which is the total elimination of the defilements from the heart. It's the same practice
which the Lord Buddha and his Noble Disciples have already completed before us.
Thus samadhi and wisdom can't be separated from each other. Whatever our character and
tendencies might be, samadhi is always needed as a quiet resting place for the heart. The
heart rests from work, by stilling in samadhi its thoughts and preoccupations. Even work
in the world requires a period of rest and recuperation -- making do without is just not
possible. This may certainly use up working-time but, just as eating uses up food and the
money needed to buy that food, it is necessary that the body has renewed vigour to
continue its work. Resting and sleeping may waste some time but, again, they give the
constitution new strength to fulfil its duties and tasks. Otherwise it won't be able to go
on.
This use of time and material to provide for and restrengthen the body is certainly not
wasted. Rather, they act like fuel for a car, which won't go anywhere without it. Samadhi
and wisdom have the same sort of relationship. The mind needs time to be still and calm in
samadhi, and, after it has rested, it can then continue its investigation using
mindfulness and wisdom in line with its abilities.
This word wisdom describes something very subtle and broad ranging, to accord
with the character and tendencies of the person bringing it into use. Any approach we use
to investigate for the sake of uprooting the defilements is termed right wisdom.
It's not necessary always to have to go and read the scriptures in order to know how to
deal with the defilements; and in order for it to be 'Dhamma'. These texts were extracted
from the heart that is Dhamma, which had actually performed the uprooting of the
defilements and clearly seen the fruits. Only then was it written down in the scriptures.
So it's not the case that the texts originated before the Truth -- which is the actual
practice.
The Lord Buddha was the first to practice and so no scriptures had been made for
him to use. When he taught his disciples the Noble Truths, he didn't write them down in
palm leaf texts. He taught them by word of mouth, and then his disciples themselves
carried on the Teaching through word of mouth. Where did they get their teachings? -- From
the reality in their hearts, which they had seen clearly as a result of their own
practice.
It is for this reason that the techniques and strategies of mindfulness and wisdom
depend primarily on the individual. Each of us needs to think, examine, investigate and
work out strategies using our own intelligence and abilities, according to each case.
Therefore, there's no need always to go back to retrieve scriptural authority with
questions like: "I've thought this up myself so it can't possibly deal with the
defilements." This way of thinking is not in accord with the principles of Dhamma
and can't be called right wisdom. When those things we remember from the scriptures
can't be actualized in ridding our heart of any defilements then this too, for us, isn't right
wisdom. It may be right wisdom in the scriptures but it's wrong in the way it's used.
The Dhamma is only explained to a limited extent in the scriptures. It's not really all
that much. If we compare it to a medicine, it's a general nonspecific remedy rather than
one aimed at a particular illness. Our integrating and formulating a specific approach
capable of dealing with each particular defilement is termed medicine. It is a
remedy aimed at steadily uprooting a certain defilement. This is why those who are
successfully practising in the way of wisdom have Dhamma, have mindfulness and wisdom with
them wherever they are.
Ven. Acharn Mun once said that he "listened to Dhamma day and night".
Just think of that! Things keep making contact with our senses of sight, hearing, smell,
taste, and touch at all times. If the knowledge of this contact doesn't arise at the
heart, which is waiting with acknowledgment, where else is it going to occur? What is it
that acknowledges? The heart's acknowledging also stirs up mindfulness and wisdom, which
must come in to examine the ongoing involvement with a well-founded scrutiny, that accords
with cause and effect. It checks out the contact and when it knows, it is able
progressively to withdraw or let go. This is what is called, 'listening to Dhamma day and
night', listening to Dhamma in the primal principles of nature. Defilements are natural
principles together with the heart. Dhamma, with its virtue, samadhi and wisdom are
natural principles within the heart. It all depends on how we bring them out to use in our
investigating; utilizing them to full advantage according to the ability of mindfulness
and wisdom, which is the ideal instrument to use.
The body. Listen! Elements, aggregates, body. The Lord Buddha had them and all his
disciples have had them. At one stage they seized hold and attached to those aggregates,
just as we do now. Such defilements were the same for them as they are now for us. But by
grasping and attaching to, we establish conditions and causes for the accumulation of
defilement in our hearts.
The Lord Buddha and his arahant disciples formerly had defilements -- just like
us now -- so why was it possible for them to uproot them? The body is the same, the five
aggregates are the same, yet they could release their attachment whereas we can't. Why? We
don't seem able to understand, yet how was it that they were able to gain realization? Why
can't we also comprehend? The heart is present, and mindfulness and wisdom can be built up
in each aspect, according to whatever angle we wish to take up for examination.
This body, which exists right with us here now, is something that can be known and
understood. When we say that the heart can't depend on itself, what it all comes down to
is that it needs to depend on the body. Moreover, it not only relies on the aggregates but
also holds to them as being self. There! We depend on them and unashamedly uphold
them as self. What about that then? Even with some measure of shame, they
inevitably must be held onto because comprehension is still lacking, and without it any
possibility of letting-go. So, it is quite correct to say that we've been shameless and we
need to admit to our stupidity. From here, we must endeavour to develop some cleverness
that will see these things and let go of them through the strength of our own efforts.
So, for once, let's get down to the facts. These things follow the principles of nature
and remain as they are they, whereas we exert ourselves to pull them in as our-self.
Now that is going to make problems because it goes against the truth of things. To
be in line with the facts you have to investigate to see according to the truth about
them. Repeatedly examine and keep on investigating until you can understand. Once you
understand, you won't have to order the mind to let go. It will let go on its own because
these things are poisonous and harmful to us, owing to our own attachment. There are
certainly no benefits in this attachment. If there were any merit or advantage, the Lord
Buddha would have told us to grasp hold -- but then, such advice would not be needed as
the heart would have already involved itself. It is that attachment that is the truly
poisonous and harmful thing.
Even though those things may be dangerous to us, we still seize and bring them close
in. We hold them by making the assumptions that, I'm like this, I'm like that; they are
me; they are mine. The trouble arises right there with these assumptions and notions
based in delusion.
None of these aggregates have any meaningfulness in themselves. They exist, in truth,
in the same way as trees and mountains and such like. We are conscious of their various
aspects and this makes it the affair and concern of the heart. Once dead we can't be aware
of them, which shows that it's all mixed up with the heart. If we are here, there is no
happiness; if we go, there's no contentment; if we grasp hold, there's no peace. And this
goes on and on and on. How exasperating and vexing this can be.
This heart is totally filled with delusion. Whatever aspect it exposes, there is
nothing but delusion and harmful attachments. We murmur that, 'the heart can't depend
on itself' and so has to go and hang onto this thing or that. Our investigation
through wisdom is carried forth so that we can understand this whole situation. Then we
can push away, press on out, disentangle and steadily attain to self-reliance.
We give other things a complete looking over and can manage to understand them. We look
at building, homes, women, men, animals and material things. We can tell whether they're
good or bad, valuable or not, worth keeping or not -- yet why can't we realize this about
our body? Not only do we fail to understand, but we also love and grasp hold of it in
attachment. We wouldn't dare love or hold on to outside things in the same way, especially
if we know there's nothing good in them. We wouldn't have anything to do with them. Yet
here, we will take it all -- the good with the bad. What can one say? This is where we
really show our stupidity. These eyes in our head see what the body is like, our heart
knows, but it's all on the superficial level of commonplace people. It therefore keeps on
going, in a stubborn, unrelenting way without true knowledge, following the commonplace,
mundane understanding. This is really the commonplace way of ignorance, the ordinary type
of delusion in the circle of knowledge. It's out of line with the truth, which is why we
must find a way to introduce truth into the heart; for this is wisdom. Once wisdom is
there, we will realize the truth -- no longer concealed -- about ourselves incorporated in
this physical body.
Inspect it carefully. This body is not all that big: a fathom long, a cubit wide and
just a hand's span thick. We ought to be able to look it all over -- externally it should
only take a moment. On the inside, look deeply with a heartfelt examination, following its
present state and conditions to its final dissolution. It doesn't really go anywhere; it
does nothing but advance towards its disintegration and a return to its original elements.
And that's all. Using wisdom make a deep-reaching and heartfelt investigation of this
truth. When the truth goes straight to the heart in a way beyond dispute, the
grasping and attachment will immediately withdraw. If the truth hasn't yet penetrated,
then investigate with wisdom until it does.
This wisdom doesn't appear from anyone else. This profound insight into the body --
which is right with us here -- is something that arises from your own investigation, your
own understanding. When that understanding is complete, you'll completely let go. You're
the one who's been holding on, and no one else can let go for you so investigate and free
yourself.
Just look on the body as something to lean upon and abide with. If, through your
stupidity and lack of wisdom, you see it as your-self or as belonging to you, it will
cause you endless suffering. This is especially so at the final breakup of the aggregates.
Your worries and regrets, loves and attachments, will all go out of control. Even more
than 'a kite with broken string on high', you'll spin along with the wind. No one
will know where you'll come down, and all this in spite of the fact that the body is not
worth such affection and regret. It is wholly made up of things destined for dissolution.
Are you going to persist in resisting the truth? When the time comes, there's no
denying that the aggregates must break apart. This is the truth. Are you going to set
yourself against it by still loving and cherishing, not wanting them to fail and fall
apart? In this opposition to the truth you will only heap up suffering for yourself, until
finally there will be no way out. Unless of course, you take this present moment quickly
to dispatch it through wisdom. If you succeed in this then you will receive that great
gain -- the supreme happiness of Nibbaana: "Nibbaana.m parama.m
sukha.m!". However, if you should go against Dhamma, then it's also quite
possible that at that moment you'll lose your faculties and wits.
Wisdom is a state of the art weapon system that should penetrate through your
investigation to the truth. Release and let go [all attachments] in accordance with the
truth, both now while you're still living here and at the time of disintegration. Wisdom
will then have clearly appraised the present situation and the future -- nothing can now
pose a problem.
Pleasures and pains are still present because the aggregates are still functioning.
These things arise in dependence on one another. And it's the heart that acknowledges and
takes responsibility. It knows but doesn't grasp. You should understand that there
are two possible ways in which it can know -- either knowing-in-line-with-the-truth
or by knowing-and-seizing-hold.
Feelings[9] of whatever type or level are present with the
aggregates but not in the purified heart. The arahant does not have to bear with
the feelings of both aggregate and heart, whereas 'us lot' take up the contract to build
the cycle-of-rebirth.[10] When this condition of
various aggregates tilts and skews, we follow; and when it topples and falls we're knocked
sprawling with it. It's because of the reliance we put on them. They lead us to tilt and
we tilt, to fall over and we fall too. When they lead us to stand in place, we might be
able also to hold up to a certain extent but they aren't willing to stand still. Even if
they persist and haven't yet reached death, we are more upset about dying than they are.
It's therefore necessary for us to investigate, clearly to see with wisdom, that these
things are solely something to abide with. Days ... minutes ... time steadily consumes
everything. If we see the way time and nature eat away, gnaw away at these things, we'll
see that it's like a dog gnawing away on a meaty bone. There's no difference at all. It
keeps gnawing away, biting and tearing until there's nothing left to get its teeth into.
So, there is the eating away [of the aggregates] in just the same way. They keep
disintegrating bit by bit, until they reach their final truth.
Whether we're sitting, standing, walking, lying down or sleeping soundly, time keeps on
eating away, gnawing away. Disintegration, diminishing and decline. The continual gnawing
and consuming. So you think that you can oppose and stop this? No, there's no halting
this. It is the [inevitable] course of nature -- something of massive proportions. Our
assumptions are wrong, and what's wrong is no match for what's right and true.
Disintegration is quite the correct course; it is following their principle of nature. To
resist their essential nature is the heart's error that must end in suffering.
Start right now with an all-round investigation of these things. When the time comes
finally to go, there will then be no trembling because your investigation and
understanding are complete and you'll know that this is the inevitable way of things.
There's just no alternative.
So then, let each thing go its own separate way. Whatever happens, let it occur without
trying to resist the truth. Painful feelings burn away at the body and it gradually
becomes brittle and 'overdone'. It steadily declines until it breaks apart and
disintegrates. However, a heart circled with mindfulness and wisdom won't be broken, won't
be extinguished and won't 'hang on'. It is its own self by itself, self-reliant, without
needing to depend on anything -- and infinitely at ease.
Right here is where we see the importance of investigation, its value for the heart.
This is why sages, beginning with the Lord Buddha, teach mindfulness and wisdom as their
major point -- so that we can take the mind, drag the mind, out of the bonfire and release
it from danger.
The Teachings of every Buddha are taught in the same way. This is because the natural
principles are the same, and the defilements are always the same. No Buddha will teach
differently or diverge from this. The practice is always to remove the defilements --
whether great or small -- from the heart. This follows from the basic principles of
Dhamma, which they all teach. If we deviate from these principles, we'll be the laughing
stock of the defilements.
Therefore investigate. No matter how broadly or how narrowly -- take the whole universe
and worldly elements. Is there anything there on which the heart can depend and which
offers refuge? Take note of this term 'refuge'. Even those things that are
intimately associated with ourself are not safe. Farther out than the body, there's no
hope of finding refuge in anything.
Even those things closely connected with us aren't trustworthy. If we can't discern the
threat they pose, then where else will we be able to see it? It's here where the danger
must be seen and the heart withdrawn from its peril. The quality that then arises in full
measure is called:
'Attaa hi attano naatho': 'self is the protector of self.'
It doesn't depend on anything. 'Virtue', 'samadhi' or 'wisdom' in the
final stage of release, are also terms no longer needed. Why should a refuge be found in
tools and instruments that have successfully done their job of clearing out the
defilements. The tools are laid down in accordance with their condition. A knife taken up
to chop vegetables or to peel fruit is put aside when we take the food and eat it. It's
obvious that we don't eat the knife as well.
Virtue, samadhi and wisdom are tools for dealing with the defilements. When the
defilements are eliminated, all the problems for the heart also go. While life remains
these tools can be utilized for the sake of the world, in line with conventional notions.
However, they won't be needed to correct the defilements ever again. In particular, at the
final time when the passage from the elements and aggregates will take place, there's
definitely no need for anything. Mindfulness and wisdom are no longer an issue and the
body poses no problem, because all problems in the heart are already finished with.
Nothing can possible cause concern. So you should move forward to this ending of problems,
for this is where all your worries will cease.
If you still have problems -- then that is a problem. We hear of problems concerning
suffering and hardship, concerning birth, ageing, sickness and death. They follow on from
what we call 'problems'.
With the ending of problems all issues cease. Investigate and understand. All the
things I've mentioned here lie in your own body or heart. Analyze them through the power
of your mindfulness and wisdom. Examine day after day. Don't be complacent. It's not that
mindfulness and wisdom are something that can be brought in to cook and eat, but they can
be brought in to deal with the defilements. By utilizing them in this way the removal can
carry on all day long. However, complacency will only lead you to sink -- and there's
certainly nothing to be gained by that. The final result will be that when you're stuck in
a corner, you won't even know where your wisdom has disappeared to. You'll end up banging
your head against the walls. That certainly won't do!
We're not disciples of a Tathaagata, the Lord Buddha, who banged his head
against the wall. The Lord Buddha didn't do it, neither did the Noble Disciples whom we
revere with, "Sangha.m sara.na.m gacchaami". How can we go and bang our
heads in this way? You must endeavour, using whatever means and strategies, to find the
way that leads out. Try to the best of your ability. Reaching the [present] limit of our
capability, then that's all we can manage. Whatever state or level we reach, we accept it
-- because that's as much as we can do. But as long as it's not beyond our ability we can
strive to go further, struggling, crawling and forcing our way through.
Sinking into the cycle of birth and death is similar to when a ship capsizes and
everything on board goes down. The ship, the goods and cargo all sink together and the
people die. We go down with the elements and aggregates through delusion and ignorance.
The body goes down in accordance with its nature, but our heart sinks because of its own
stupidity. Do you approve of that? There's nothing good about this fall. The heart goes
straight down into the deep under the compulsion of delusion; and that surely isn't good.
In fact, it's disastrously bad and unwished for. It's for this reason that we have to make
sure that we steadily look for a way out.
Investigate to see the truth, and especially the truth of the painful and unpleasant
feelings of the body and heart. This is of great importance. The heart goes in and seizes
hold so much that it becomes a mental disease on top of everything else. Realize that the
five conditions are not 'me': Body, feelings, memory or perception, mental
formations, and consciousness are particular conditions interdependent within the elements
and aggregates. The heart is something apart. By successfully analysing and dissecting,
using your mindfulness and wisdom, you'll reach safety from all danger.
Death -- just let it go along its way. All the things of this world die, they have
death built-in. How can you expect them to be constant and enduring -- when the time comes
for them to die, they have to die. Nothing can constrain or contradict this. Even arahants
have to die; for them however, there is the difference that they pass away without concern
and worry. As for us, we're worried even before we come to die -- perturbed and
possessive. On death, the worry and possessiveness intensify so that they pile up into a
threat bigger than a mountain. Be careful not to let that happen to you. Make sure you get
beyond such anxieties.
As I'm always saying, prepare and establish yourself with sufficient qualities -- 'kusalaa
dhammaa'[11] (meaning) 'enough skill and intelligence'.
This is our 'kusalaa'.
"Kusalaa dhammaa akusalaa dhammaa ... "
Wherever there's akusalaa -- unskilfulness or stupidity -- drive it out with kusalaa
skilfullness, which is your own mindfulness and wisdom.
This is what is called 'chanting kusalaa for oneself', and it's something you
have to do for yourself. Depending on others to track down monks to chant ... "kusalaa
dhammaa"... after your death causes so much fuss and bother. Something we don't
want.
"Kusalaa dhammaa:" prepare yourself enough skilfullness, complete and
all encompassing, and there will be no need for anything else. You'll die without turmoil
and confusion like a 'sugato'.
So then, that's all for now.
Notes
1. arom (Thai). See Glossary. [Go back]
2. "Atta hi attano natho, kohi natho paro siya?"
(Dhp. verse 160)
"Self is the protector of self, for who else could (one's) protector be?" [Go back]
3. precepts. See Glossary and Appendix. [Go back]
4. pari-kamma. [Go back]
5. samadhi: khanika samadhi; upacara samadhi; appana
samadhi. See Glossary. [Go back]
6. sati-panyaa. [Go back]
7. kilesa. [Go back]
8. Remembrance of past lives, knowledge of the decease and
rebirth of beings, and knowledge of the extinction of all the cankers. [Go
back]
9. vedanaa. [Go back]
10. va.t.ta cakka. [Go back]
11. The prescribed chant at any Thai cremation ceremony. [Go back]
2. The Undying
Listening here to this Dhamma talk please make sure that you don't allow the mind to
wander away. Keep it within yourself rather than sending it out following after various
moods and imaginings. Don't look back and pine after past thoughts and conceptions, for
here and now they can't bring any benefit. At this time you should be trying to suffuse
the heart with Dhamma, for it has become parched through its long deficiency.
It's similar to a drought-ridden jungle lacking in moisture, where the dried out
vegetation easily ignites. Both living and dead trees are then scorched and consumed.
Forest fires during the rainy season are rare but the hot season, when the vegetation
dries out, brings a danger of fire. This may happen even in a forest monastery when it is
very dry. Bahn Tahd forest monastery has in fact caught on fire several times. This
is due to its becoming dry and parched.
When the heart becomes parched through lack of Dhamma to cool and nourish it, the fire
of the defilements can rapidly take hold. This will then scorch everything coming into
experience. Fire brings damage, so when the defilements blaze within the heart how can the
heart itself escape harm? Regardless of its value it will become tarnished and eventually
worthless. Such is the way of the heart that has been constantly scorched and consumed by
fire.
A fire will damage our possessions depending on its intensity and extent. Unless, of
course, they happen to be stored in a safe-place like a security vault, which banks
use to protect their valuables. But do we have a safety vault or safe place within our
hearts? Or are we continually exposing ourselves to danger, always leaving ourselves
vulnerable without any concern for our deserving heart? We can use this approach when
considering our situation and learning a lesson.
The heart cannot find any happiness because it's constantly being burnt. This fire is
the blaze of greed, hatred and delusion that is described in the Fire Sermon.[1] There's nothing doubtful or uncertain about this. It's a
timeless truth. We need to take these Dhamma questions onto a personal level, carefully
comparing and considering the correctness and truth of them there, and then we'll at least
be in a position to escape the heat. We will have found a breathing space, a safe, cool
place and will no longer be always caught up in the conflagration.
Each of you has made the effort to come here to practise. You may consider it as a search
for a safe-place for your riches -- which are the virtue and skilfullness[2] you have gathered, and their protection from the devastation
of the three great fires.
Fighting ordinary outside fires is difficult enough; especially when the blaze has
taken such a hold that even water can't contain it. The (village) hoses always seem to
clog up, and if that can't be fixed then the house will soon be charred remains and ashes.
Turning to extinguish the inner blaze, however, relies on the assiduous cultivation of
virtue. The meditation on loving kindness[3] for
instance. The heart is then calmed and concentrated, cooled and strengthened so that it
can quench the harmful fires within.
Fire, almost by definition, must be hot. Even sparks burn and sting if we're in
their way when they fly up. So if we go along allowing ourselves to be burnt, day after
day after day -- what's going to be left? The heart will be burnt out. The body may remain
but the heart will survive with a poor and indifferent sort of knowing, without
wholesome aspect because it's totally given over to the all-consuming defilements. It is a
knowingness invested with suffering, not with comfort and ease. It lacks lucidity and
wisdom and is completely overwhelmed in suffering. So much so that the heart seems
worthless. It will need a sustained effort in cultivating meditation to extinguish the
fire within the heart. This will steadily bring peace and happiness.
All the teachings of the Lord Buddha are within our reach and range. He never offered
impossibilities or taught blindly and haphazardly. Those of us who practise should see
these Dhamma teachings as being of vital importance and take them deeply to heart. Just as
we all shy away from pain and suffering -- which nobody wants -- so we must incline
towards the remedy and antidote. And that is Dhamma.
On analysing the situation we will find that in doing the practice, the question of
easiness or difficulty doesn't appear so important. We have already carefully reasoned it
out and are satisfied and convinced of its effectiveness. It's this that has obliged us to
take up the practice.
We can only do our best. For who isn't lazy when the defilements rule the roost? This
laziness, which loathes acting towards anything good or beneficial, is with us all. It
always likes to hold the lead but is certainly not going to deliver us from suffering. We
remain complacent and negligent, steadily being dragged down through the deceit and
coercion of the defilements. The Lord Buddha himself also went through and then overcame
these oppressions of the heart. This is something we should use as a reflection on our own
situation. Then, when laziness and discouragement overwhelm us, we can encourage and
arouse ourselves with his ideal example. A way will appear of resistance and commitment
without always having to yield and submit. It's difficult, yes, but just carry on and do
it.
The way to overcome and transcend suffering takes on a crucial importance if we
acknowledge the truth of suffering. Otherwise, this predicament that we detest and dread
will always confront us. But merely intellectualizing about ways of escape, without
actually taking remedial action, isn't going to get us anywhere. It doesn't matter whether
a technique is easy or difficult, as long as it's effective in ridding the heart of its
torments it must be applied.
We are all fellows and equal in suffering, in birth and death amid the various realms
of existence. Even after so long, we are still equal first, with no one coming in
behind. Each of us has gone through repeated birth and death, matching each other in the
suffering involved. There can be no competition or rivalry here for we all manage an equal
first and are all in the same boat. Instead of achieving our top marks with the heart
and Dhamma, they come from being foremost together in suffering; following the guidance
and direction of the defilements. Without going against that lead there will never be an
end to suffering.
Dhamma is concerned with resisting the influence of the defilements. It uses careful
analysis and reason, perceiving that the source of suffering and danger must be remedied
in such and such a way. The putting-to-right may be difficult or easy, but that is beside
the point. When the craftsman works, he selects the appropriate tool for the job in hand.
As he selects his tool he isn't concerned with its weight but only with steadily
accomplishing his task.
The tools selected to be used against the defilements and for establishing the heart in
genuine wholeness and integrity come from the Dhamma. These Dhamma tools are varied and
need to be chosen to fit the circumstances. If the heart is only mildly disturbed by the
defilements, we may apply a lighter control. The level of mindfulness and wisdom, the
strength of application, the length of our sitting or walking (in meditation) or
investigating, isn't yet of great significance because the work isn't at the critical
stage. However, when the defilements rise up to disturb and obsess the heart, and it finds
it can't unburden or release itself, we can no longer remain idle and indifferent.
Now is the time for action. Whatever is available is thrown in with a do-or-die
attitude and without thought of surrender or defeat; unless death does indeed come for
it's then beyond us. Our response must be to mobilize all our resources and willingly
endure the painful predicament. Our resistance might bring with it suffering but that's
nothing compared with the aberrant effects of defilement-born suffering. It's this that
sinks one so thoroughly that there's no telling when one might emerge.
We all know about the discomfort and pain of sitting or walking in meditation for long
periods. We've experienced the difficulties involved in finding strategies and skilful
means to oppose the defilements. We know this much. But when the fruits of our exertion
arise it will be experienced as something truly remarkable. The happiness and wonder that
arises! The new insight with such ingenuity and resourcefulness. This is exactly what we
have been hoping for.
Once the results arrive to join up with the cause we'll be able to cope with any
obstacle or difficulty that may arise. If there were only hardship and struggle without
the final rewarding peace and contentment, then no one in this world would be able to
continue. I don't mean just us ordinary people, but even the Lord Buddha couldn't have
awakened, nor his enlightened disciples -- whom we celebrate with:
"Buddha.m, Dhamma.m, Sangha.m sarana.m gacchaami."
"I go for refuge to the Lord Buddha, Dhamma and Sangha."
The right time and opportunity will always eventually arrive and we will then be able
to manage the task. Perseverance is therefore crucial, as is a steady and systematic use
of clear reasoning; but should this weaken the defilements will immediately grow more
threatening and incisive. With strong effort, with mindfulness and wisdom sharp and keen,
the defilements will gradually fall away. Defilements only fear Dhamma, for nothing else
can contain and subdue them. Dhamma is faith, diligent effort, mindfulness, samadhi
and wisdom.[4]
Faith is trust in the fruits of the Lord Buddha's Realization. That the Dhamma
he offered to the world definitely leads out from suffering -- it is the Niyyaanika
Dhamma. That if we too practise following the Lord's teaching, we will steadily and
surely come to those same fruits.
Diligent effort will always bring the right and proper result to any action.
Whether the task be internal or external it will be well accomplished when supported by
diligent effort. This will be evident in its outstanding and appropriate result.
Mindfulness is the vital factor that oversees each task, preventing any
negligence or error.
Samadhi is the firm, undistracted commitment to the task in hand right up to its
final completion. That is the causal aspect while the samadhi of result
appears in the established, concentrated mind. The heart of peace and contentment. The samadhi
of cause concentrates on the action without vacillation or bias and the resulting
samadhi state is that of tranquillity. This leads up to ekaggataa, which the Lord
Buddha described as 'the mind having only one object', without depending on
anything else.
Wisdom is penetrative discernment, which is necessary in checking out each
situation: will it be damaging or fulfilling and effective? We must rely on wisdom to
investigate and analyze.
These are the factors of Dhamma that will steadily lead us out from suffering,
accomplishing the work we set out to do. The Lord Buddha also described the Four Ways
to Success[5] as being of equal importance. They are:
Satisfaction.[6] What is it that brings
satisfaction to us? If we are content with defilements then that is what will spring up.
Whatever gratified us becomes the object of our search. We want that and so that
is what arises. However, the Four Ways to Success are not concerned with such low
gratifications but are directed at fulfilling our high and virtuous aspirations. They are
the four means to achieve those aims that lie within the reach of us human beings.
Together with satisfaction there is diligent effort,[7] attentiveness and application[8] to
the work, and all-around wisdom.[9] These combine to
form a single effective force in accomplishing the single objective.
This is the Dhamma that builds the complete and whole human being. The heart becomes
firmly based. Efforts to accomplish the work are consolidated with excellent principles,
methods and suitable customs and traditions. All of this ensures that those who take up
the practice do not go counter to the basic principles of Dhamma. Once the heart is
attuned to Dhamma in this way it is safeguarded with the Dhamma-protection and will
steadily prosper. Harmful factors will fade, because regardless of how long the heart had
fallen into misery it was not ruined without any hope of renewal. For once the heart is
purged through exertion it will be left bright, serene and happy. This then is the key,
the vital instrument in turning our aspiration into full reality. A mere passive wishing
or easy discouragement will abort such accomplishments.
Whatever you are doing or thinking, never forget our great Teacher, the Lord Buddha.
When discouragement presses down, recollect his example. His persistent exertion and his
awakening through using these Dhamma factors of faith, effort, mindfulness, samadhi,
and wisdom. This is how he attained to awakening.
What direction should one take to develop and nourish peace of mind? So that, at the
very least, you can claim to be following the way, with a guide and teacher? The Lord
Buddha explained his own fruitful practice in an orderly and methodical way, so there's
really no alternative way to try.
"Dhamma.m sarana.m gacchaami: I go to refuge in Dhamma"
-- this phrase finds its source in the five factors of faith, diligent effort,
mindfulness, samadhi and wisdom. It's these five factors that arose with the Lord
Buddha himself.
"Sangha.m sarana.m gacchaami" -- going for refuge to the Sangha is
just the same. None of the noble disciples, regardless of their (former) wealth or class,
were weak-willed or easily discouraged. Once gone forth into Dhamma's Way they were
characterized by their energy and diligent effort. This aspect of exertion is a vital
factor in steadily uplifting the quality of one's heart. These five factors and four
ways go together to raise the heart, releasing it from the oppressed condition of
worldlings sunk in suffering.
Some of the disciples walked on their meditation path until their feet blistered. How's
that for striving! Some didn't lie down for three months at a time. The Ven. Cakkhupala
strove like that until his eyes ruptured and were broken and blinded. Is that enduring in
one's endeavour or not?
As for us, there's no need to ruin our body but it would be good if we could at least
make the defilements suffer a bit; so that they run away and hide. Don't let them swarm
all over the eyes, ears, nose, tongue, body and mind. Once infested with defilements
you'll never be able to find Dhamma or anything essential within the heart. How on earth
are you going to find any peace?
We must rely on these Dhamma factors to overcome those defilements that remain dominant
in the heart. These principles of Dhamma must be taken deeply to heart -- don't cherish
anything else. They are the tools that will steadily deliver the heart to the perfect
freedom that we all prize so highly. Your choice is between the heart of freedom and the
heart under the domination of the defilements. So which is better, the slave totally
deprived of liberty or the free person?
We have long been passively submissive under the mass of defilements and craving. It's
only when we become weary of their domination and start to recognize their curse, that
we'll be able to resist, by whatever way we can. Ultimately, we'll have to rely on these
five essential Dhamma tools to finish off and eliminate the defilements.
Where is the arena and battleground for anyone going into Dhamma practice? What do
those who relentlessly walk their meditation path or sit cross-legged day and night take
as their battlefield and zone of investigation? The Lord Buddha brought forward the Four
Noble Truths from the principles of Dhamma. These Four Noble Truths are there within
the body and mind of human beings. You are human, so when you walk or sit in meditation
searching for truth and Dhamma, it's obvious that you must look for the Noble Truths.
We are aware of the suffering that arises in the body and mind of human beings and
animals. We, unlike the animals, know a way to remedy the situation. How can this
suffering be so welcome and desirable? When it appears in the body it's plainly unwished
for, yet even with bodily ease and comfort any suffering that comes up will bring anxiety
and negative, unsightly behaviour. And increasing distress manifests in an even more
unattractive way.
The tormented heart will always expose itself in detrimental ways, for instead of
alleviating and ridding itself of suffering it actually makes the situation worse. The
idea that one can be rid of suffering -- 'get it off one's chest' -- with harsh words and
offensiveness is completely mistaken. In reality, the perpetrator not only hurts others
with outpourings from a soiled heart but also increases his own suffering. He spreads and
multiplies his troubles rather than throwing them out.
One element of the Noble Truths concerns the searching into how suffering actually
arises. We may be aware of suffering but to do anything about it we need to know its
root-cause. This is the originator, the producer of suffering or samudaya. The Lord
Buddha usually explained this as, sensual craving, craving for existence and craving
for no-existence.[10]
Desire for things that I love and aversion for what I dislike is the
source of our suffering. Those thought fabrications based in defilements are producing
suffering and so can be classed as a source. All these branches and ramifications spring
from one main trunk -- and that's in the heart. The heart is embedded with the roots of
greed, hatred and delusion.
Examine your body and then turn your inspection inward to the heart. Check on its
ongoing thoughts and fabrications. What do you find? The endless proliferating of thoughts
that contrive and process suffering for both yourself and others. The Lord Buddha taught
about the application of mindfulness and wisdom to inspect what's going on. The heart
appears anxious and concerned for these aggregates. But what's the point in that? The
aggregates have their space here so surely there's room enough in a cemetery or
crematorium ahead, just as there is for everyone else in the world. What can all this
concern and possessiveness achieve? Where's the advantage? Won't the result be that of
'unfulfilled desires that breed suffering'[11] for the
heart. The Lord Buddha therefore advised against indulging such desires and to turn and
examine the actual situation.
The bodily aggregate is fashioned and put together and is thus also destined for
eventual breakup. Just that. This can be irrefutably seen once wisdom is brought to bear,
and then any possessiveness seems altogether pointless. We can then let go our grasp and
allow the body to follow its own nature; whether it's still holding together or has
entered the inevitable final phase of dissolution.
This world is full of cemeteries awaiting each person and animal. Examining the
truth we can no longer doubt the reality of our reserved plot, or, indeed, the
inevitability of our future death. Clearly acknowledging this mortality means we can then let
go of our worries and concern. Death is a fundamental part of the law of nature that
can neither be denied or defied. Let nature take its course, and the earth, water, air and
fire will follow their own essential natures.
That which knows should genuinely know and not mistake water, fire and air as
'myself'. This acts like a parasite hooking in and trapping the heart in turmoil. We mis-take
them for self and thereby fall into suffering.
The aggregate of feeling is much the same. We have experienced pleasure and pain[12] from the day of our birth up to the present. Whether it
was a feeling of body or heart, it's all about impermanence, suffering and not-self.
It arises so as to pass away ... When this (world of) assumptions and suppositions[13] has come forward, nothing is able to keep steady and
unchanging.
Where exactly is the suffering in feeling? Bodily pains are not too difficult to
examine when wisdom penetrates through. But the painful feeling in the heart -- this
is important. When there is bodily pain there is also pain and suffering in the heart that
arises because of the source[14] of suffering. This
is the way that the defilements trick all beings in the world with their beguilements. The
deception of taking this body as myself must be cleared by a thorough analysis of
the true nature of the body. The investigation of pleasant and unpleasant feeling is aimed
at erasing from the heart the notion that this feeling is myself.
Let things be as they truly are: feeling is feeling while this is me,
which is that knowingness. Don't mix them up. But anyway, that's not possible as
they are intrinsically different. How can they become merged together into one? Can two
individuals be combined as only one? Having to bear the burden of one person is heavy
enough -- but to have the extra weight of two, three, four or five others ... We don't
just take up the body but also shoulder the other four aggregates, which press down with
the weight of attachment. It's the heart that takes responsibility and so the heart alone
must bear the consequences. That is suffering -- and there's no compensation to be found.
And yet we still persist with such hanging on. This needs looking at to see the true
nature of pain.
There is then the aggregate of perception or memory,[15]
that remembers something only to forget it again. When that memory is required we may
recall it anew and then it will fade away again -- "sanyaa vaassa vim hati".
That's how the Lord Buddha described it and who can argue with that. Perception is
impermanent, memory fades into forgetfulness -- "sanyaa aniccaa". This aniccaa
was explained by the Lord Buddha and it's this that we now use when we chant for the dead:
"Aniccaa vata sankhaaraa -- impermanent are all conditioned things."
But no chants or spells are able to conjure up a person or a self. You won't find any
sign of self in all the five aggregates, for they are impermanent, suffering and
not-self.
Investigate and analyze through to a more refined understanding. Don't be so afraid of
dying, for death like that isn't found with the heart. By bringing in such fears you'll
only succeed in deceiving yourself and piling up suffering. This goes counter to Dhamma,
to the truth taught by the Lord Buddha. If you accept his Way then obviously you should
follow it and see the truth for yourself rather than going against it. This is the true going
for refuge. "Buddha.m sarana.m gacchaami." It's a discerning of the
truth of the heart rather than a mere mouthing of words. The Lord Buddha offered this
Teaching to all creatures of the world, and as that includes us why shouldn't we too be
able to comprehend the Four Noble Truths. They're there within each one of us.
Now, about thought-concocting formations.[16] Is this
contriving and fabricating of thoughts trustworthy? We think up various forms from various
things -- for instance, take the form of a doll that is quickly broken. Our
thought-fabrications are much the same. We think up good or bad (things), anything at all
becomes a concoction to fool ourselves. This is why the heart is the chief of fools,
gullible and easily taken in by any deception. It believes in anything and is endlessly
played false.
However, when wisdom is also present it will be able to keep in check and carefully
screen such fabrications. They may appear a hundred or thousand times a second, but wisdom
is ready at every turn. What can fool wisdom? It realizes that formations are formations,
and that knowingness is the heart. How can it be deceived by them? Why be startled
and react to shadows arising from oneself -- for this is what formations are.
It is the same with consciousness[17] that flicks
on and off whenever anything contacts through the senses and is known by the heart. It is
then concocted through formations and memory into self-contrived delusions. We repeatedly
fall for our self-made fancies, and it's this wrong taking up of objects that creates
suffering. The damage is done here and this is where it must be seen.
You will learn about the Noble Truths right at this point. Follow and probe into it
with greater precision and refinement, without concern over how many times you have to go
over it. The importance lies in the eventual clear penetration of wisdom, which can pierce
through any attachment even if it may seem as big as a mountain.
When wisdom is in close pursuit, craving will have to retreat into the big
cave,[18] into the heart. Driving forward with wisdom,
using impermanence, suffering and not-self (to question and probe) exactly where
the real substance of these shadows is found. Penetrating further, you will see that it
only exists there in the heart where they have gathered together. Elsewhere, it's just
disassociated shadows; excitement and deception over form, feeling, perception, formations
and consciousness.
Once they have all converged, the heart must turn and investigate, right there, in the
heart. At this point we must be willing to follow them in and destroy them there, in their
hiding place in the heart. They are like brigands in ambush, waiting to shoot our heads
off. When bandits take over a place, no matter how valuable the building might be, we must
go in with explosives and blow them out; destroying it all, including the bandits. If all
must be obliterated -- so be it. We still have life and can build again, for we managed to
avoid dying too.
This is how to deal with this most subtle sort of defilement hiding out in the heart.
Hit them hard with the truth of impermanence, suffering and not-self, because these
defilements are the essence of sammuti -- all our suppositions about the world.
They must be crushed and dispersed from the heart, and then we'll see whether the heart
has also been annihilated. No, it is not destroyed. The heart has no cemetery. It is undying[19] by its very nature -- even when it still has defilements.
The Lord Buddha called this the complete dissolution of the defilements: "the
end of danger, the quenching of the fires of greed, hatred and delusion" by the
pouring of the Undying Dhamma[20] elixir. With the
defilements gone, only spotless purity remains. It is here in this fully purified heart
that perfect happiness is to be found. All work finishes here; all projects end here. The
Lord said:
"Done is the task, fulfilled is the holy life, there is no further work to
do."[21] All suffering ends with this right
understanding.
The summit of Dhamma is found in this purified heart. The "Buddha.m- Dhamma.m-
Sangha.m sarana.m gacchaami" that we repeat to reverently recollect the Lord
Buddha, all gather and converge in this pure nature. Buddho, Dhammo, Sangho are
exactly this pure nature. Concern with questions about the Lord Buddha's final passing
away[22] in India -- 'how many centuries ago is it
now?' -- will now end. The true nature of Buddha, Dhamma and Sangha will now be evident in
'one's own' heart of purity. This is the heart's priceless treasure, where the true state
of things is seen and all questions settled.
Where did the Lord Buddha go when he finally passed away? The bodily aggregate
certainly disintegrated following its nature -- bodies being the same anywhere. However,
the purified nature, Buddho, was not destroyed or annihilated for it is not
confined by time or position. It is this that we refer to in "Buddha.m- Dhamma.m-
Sangha.m sarana.m gacchaami". When we can experience this for ourselves, we will
be able to verify with complete certainty that this nature cannot be annihilated.
The arahant disciples understand this. Wherever they may be, they are together
with Dhamma; with 'Buddha, Dhamma and Sangha', having constant audience with the Lord
Buddha. Their minds are unshakable because the fires of desire are quenched with the
waters of Dhamma. "The quelling and cessation of all conditioning factors is
supreme happiness."[23] These conditioning factors
are really samudaya, the source of suffering, so when this is ended all that
remains is supreme happiness.
The means and the results, the good and the bad, are within all of us who are aware and
care. This nature that knows is uniquely suited to all levels of Dhamma, up to and
including the state of purity[24] and there's
nothing apart from this knowledge.
Please try steadily to purify this nature that knows, ridding it of all
obstructions and oppressive influences. There will then be no need to make enquiries about
Nibbana, for having experienced the purified heart all questions will be finally
settled.
It's appropriate to stop this Dhamma talk here.
Notes
1. raaga, dosa and moha. AAdittapariyaaya Sutta [Go back]
2. punya (Pali) or boon (Thai) [Go back]
3. mettaa bhaavanaa [Go back]
4. saddhaa, viriya, sati, samaadhi, panyaa [Go back]
5. iddhi-paada [Go back]
6. chanda [Go back]
7. viriya [Go back]
8. citta [Go back]
9. viima.msaa [Go back]
10. kaamata.nhaa, bhavata.nhaa and vibhavata.nhaa [Go back]
11. yampicca.m na labhati tampi dukkha.m [Go back]
12. sukha-, dukkha-vedanaa [Go back]
13. sammati [Go back]
14. samudaya [Go back]
15. sanyaa [Go back]
16. sa.nkhaara [Go back]
17. vinyaa.na [Go back]
18. guuhaaseyya.m [Go back]
19. amata.m [Go back]
20. amata-dhamma [Go back]
21. "Vusita.m brahmacariya.m kata.m karaniiya.m
naapara.m itthattaa yaati pajaanaati." [Go back]
22. parinibbaana [Go back]
23. "Tesa.m vuupasamo sukho." [Go back]
24. visuddhi dhamma [Go back]
3. The Highest Blessing
Nibbaana Sacchikiriya Ca
The Dhamma of the Lord Buddha was revealed correctly and properly. It was neither
hidden nor obscured but was clearly presented on every level according to the truth. For
example, it states that virtue and wrongdoing,[1] heaven and
hell, Nibbaana, all really do exist. It continues unequivocally to maintain that
the defilements are also things present and extant. These truths can't be denied. Yet why
do such things pose a problem for us?
The Dhamma was openly and forthrightly presented. There was nothing esoteric and
mysterious about it, for it was expounded entirely in accordance with truth -- the reality
that's present now. It was offered from every aspect and level of truth, and yet we still
can't understand it. It's as if the Lord Buddha is saying to the blind and the deaf,
"Look here! Look at this!". Apparently we must be like those blind people who
can only grope around but can't actually see. Even though we know that the Lord has
already explained all about it, we still always seem to bump into suffering. We've been
told that suffering isn't something to welcome and yet we are constantly caught up by it.
This is because our motives -- the causes we put into effect -- become aimed entirely at
amassing the fire of suffering to heap on ourselves.
One quality of Dhamma that the Lord has pointed out is that it is visible here and
now -- sandi.t.thiko. Happiness and suffering can both be seen and experienced
within ourselves. Death is one example of this. The other qualities of ehipassiko
and opanayiko are also very important principles. Ehipassiko means
'calling one to come and see' the genuine Dhamma. This though does not mean that we
should go out calling other people to come and see it. 'Ehi' refers to
teaching the one listening to Dhamma and practising it, so turn your heart to look inwards
to where the truth is found.
Using more worldly terms, we can say that the truth is constantly proclaiming itself,
constantly inviting and challenging -- because of its candour and honesty it challenges us
to, "look here!". This 'ehi!' invites you to look, rather
than getting other people to come and see. How can others see, when they neither know the
truth nor where to look for it. The truth is in themselves but if they don't search for it
there then they are certainly not going to find the truth inside us.
Ehipassiko -- the Lord taught us to look at the truth, the truth about ourselves
that is right here.
Opanayiko means to 'bring within'. Whatever we see or hear or touch needs
leading inside so that we can make good use of it. Anything coming into contact through
the eyes, ears, nose, tongue and body, or appearing in the heart, must always be opanayiko
-- brought inward. Whether it is concerned with goodness or wickedness, happiness or
suffering, the internal or external, past or future, it must all -- opanayiko --
incline towards the heart. For this is the principle source of all internal affairs.
The heart is preeminent and nothing surpasses it in importance. The issue of the heart
is therefore pressing and critical: "All dhammas originate from the heart".[2] This statement alone is enough to shake up the entire
physical world. One's slightest movement must originate in the mind, and in fact, all dhammas
must look to the heart as being foremost.
Only the heart is able to know about all the various things. What are these various
kinds of dhamma? There are wholesome dhammas and unwholesome dhammas,[3] These are only found in the heart. Wholesome dhammas
come from the resourcefulness and cleverness of the heart, which enables it to respond
quickly and appropriately to the ongoing situation. In fact, the various issues and
consequences of these ongoing events spring from our own heart. When unwholesome dhamma
arises in the heart, bring up the investigative wisdom of wholesome dhamma to
examine and rectify our foolishness -- which is that unwholesome dhamma -- so that
it can be disposed of.
Opanayiko is the inclining, drawing inward of any experience. Whether it
be one of foolishness or cleverness, happiness or suffering, coming from anyone
whatsoever, it all needs to be brought inside and made a lesson for the heart.
Ehipassiko is the viewing of the point source, the well- spring of all issues.
And that is the heart. It's involved in never-ending activity, outperforming commonplace
machinery that starts and stops according to its fixed schedule. The heart is never shut
down but goes on and on until the last day of life.
It makes no difference how much we grumble and complain about the suffering involved in
this state of affairs. Only by correcting it at its root cause will there be any practical
value. Rectify the cause and the resultant suffering will diminish -- in proportion to the
proficiency of our circumspection and wise judgment. The Lord Buddha never pointed away
from these principles for that would be like teaching one to catch hold of distant
shadows. "There, over there!" -- whereby one overlooks the real
perpetrator, the original cause. This is of paramount importance because that's where the
defilements are born.
What are we going to do? How are we going to cope? What is the origin of the suffering
and the hardship that all beings must endure? What is the source of birth, ageing,
sickness and death? The defilements are the source and the prime-mover and yet they
themselves can only arise in the heart. They are right here. That's why the Lord didn't
teach about other places. So when we get down seriously to investigate the structure, the
cause and effect of all this, and gradually see the truth and steadily uproot the
defilement -- we must do it here. This is the spot where our ignorance and stupidity binds
and confines us, allowing the defilements to accumulate and grow.
This is also the place where mindfulness and wisdom, as they increase in their range
and discernment, must uproot the defilements. Mindfulness must be maintained there with
care and vigilance. This place -- which is the heart -- needs to be closely protected and
sustained; nourished with mindfulness and with meditation. Mindfulness protects the heart
by not allowing it to stray outside, whereby it would involve itself in external affairs
and finally return with fire.
From protection one moves to eradication by analysing and probing into
the reasons for this situation. We must then try to correct whatever is detrimental by
examining its fundamental nature and rectifying it at its place of origin. The essential
point at issue lies with the heart. It is the heart that takes up birth and endlessly
wanders through the repeated cycles of birth and death. The accumulated corpses of just
one person would be enough to fill the whole world -- yet ignorance so blinds the 'owner'
that nothing is known about the true extent of the situation. What remains is just
deception and delusion, where no essence of truth can be found.
This is where you should try to advance your mindfulness so that it can come to terms
with the thoughts and imaginings bubbling up in the heart. With awareness in attendance
the slightest rippling of agitation in the heart will simultaneously arouse 'mindfulness
and wisdom.' As we sit and watch right at the place where all developments originate --
right at the heart -- we will gradually start to notice the first flurries of activity.
This is where the deception of the heart begins and the heart will need wisdom to get
to the truth of it. We'll also have to investigate the nature of the body until insight is
implanted in the heart, so that the truth of each bodily part is deeply felt by the heart.
By repeatedly examining and going over each part the heart will understand more and more,
and the initial understanding will deepen to profound conviction.
Form.[4] Listen, what is this form? Hair of
the head, hair of the body, nails, teeth and skin, flesh, sinews and bones: These are all form.
This includes every internal bodily part and organ that is on the physical and material
side. The Lord called this the form aggregate or simply, the body. All right then.
Let's look at this. While exploring and probing, mindfulness will need to follow each
observation of a part or organ of the body. Let mindfulness direct the work of
investigation, being constantly in attendance. Let wisdom screen and process the
information for a more and more subtle understanding. This is our work and task.
Our previous occupation with thinking and imagining, with drifting and wandering,
always lacking in mindfulness has been of enormous harm to the heart. Whereas this other
work is directly leading to the ending of the internal suffering and danger. Mindfulness
holds down each piece of work, while wisdom explores, and knowledge follows through each
bodily part and provides a guideline for the heart to follow. Mindfulness and wisdom must
constantly follow along closely, as writing follows the ruled line. This is the
'Kammatthana Tour', the (in-)sight-seeing meditation trip around the cemetery
found within ourselves.
You must not allow wishful over-eagerness for a speedy realization to interfere with
the investigation. Keep your understanding following what is currently being investigated.
Continue the analysis and differentiate and penetrate into the nature of this bodily
aggregate. It's covered with a mere membrane of skin -- that still manages to deceive the
eyes of us all. It's not even as thick as a palm-leaf manuscript. That's skin. Yet
whichever way your investigations proceed they must always be aimed at the overcoming of
delusion. That won't be all, for they will soon start to become a quite fascinating and
absorbing exercise too.
Alright! Let's take this body and look up to the top and down to the bottom. Let's see
its outside and its inside. Let's immerse ourselves in this tour, not merely 'going
along for the ride' but with mindfulness in full attendance together with wisdom checking
each experience. In this way wherever you look you'll find the true Dhamma.
This can be considered the work of purging and eliminating the poison of attachment[5] which infiltrates and infects every part of the body. It is
primarily because of this attachment that suffering is spread everywhere. This 'universal
suffering' refers to the suffering in the heart caused by attachment, rather than any
other sort.
The bodily pain and suffering arising from illness -- the aggregates must always fall
under the law of impermanence, suffering and not-self -- was experienced by the Lord
Buddha and the noble disciples. But the heart that has transcended those
conditions, or is in a position to do so, can observe -- without negligence -- these
things so that it's no longer affected by them. This is because the envisioning of oneself
is done so that you can investigate and get to the truth. This is the important factor in
preventing anything from affecting the heart. In other words, suffering can no longer
arise within, because the body is no longer imagined and credited as being 'me' or
'mine'.
Examine this body. Probe right into it. Alright then, what is skin really like? How
about those animal hides that are made into handbags and shoes?
Let's look at the whole lot: the flesh, sinews and bone. See here! Both animal flesh
and human flesh are much the same. Delve into it -- what's the nature of bone? What's the
difference between animal and human bone? Look to see the full truth within yourself.
Carry on in! Penetrating this body that inherently poses such a challenge to us.
So why can't we fathom it out? Why isn't the heart bold and courageous? Once we begin
to see the truth, it will be enough to start challenging the deception. The truth,
realized with wisdom, is potent and able gradually to wipe out those false and treacherous
views until they are entirely eliminated.
The truth that appears within the heart arises through mindfulness and wisdom. This truth
is valid in two aspects or conditions: In one respect there's the truth of the
aggregates whose very existence offers us a challenge. And then, when wisdom has fathomed
and realized the truth of those conditions, there will be the truth within the
heart. Such is the way of uprooting the defilements. Once these two truths meet and
connect they are no longer harmful and will expel all the poison and danger out from the
heart.
While on the 'Kammatthana sightseeing tour' of the body, we have examined and
investigated its various organs, both large and small. Now we have to continue this Kammatthana
trip to see how this body ends in transformation and dissolution. We must fix our
attention here to see in what way it will decay and rot, until it has disintegrated and
dispersed. The body must definitely go this way, though which aspects we target can be
adjusted according to inclination and preference. Suppose that we wish to fix our
attention on one particular object, so as to clearly see it within the heart. Whatever
object we take -- skin for instance -- must be firmly held and targeted so that it appears
as an image in the heart.
Should the image appear high or low, don't speculate about its position. The object
under investigation must be taken as the target for our awareness, with mindfulness
directing the way without distraction. However much the object might appear to expand,
just see it as it is in the present. Whether it's high or low, let there just be awareness
of that without wondering if it's too high or too low, or has already left
the body.
At first we might wonder why it is that although we set our investigation inside the
body, the particular part now seems to be external to it. Don't allow such thoughts to
intervene. By not permitting awareness to wander from its target -- whatever position it
may have assumed -- the object will give us a sight of 'the extraordinary and wondrous'.
For example, if you concentrate on flesh, of whatever part of the body, see it
clearly within yourself and then you'll observe that it will gradually transform itself.
With mindfulness firmly established -- which is when we have undivided attention firmly
fixed in front of us -- the heart will know that it is doing the work and that wisdom is
doing the analysis. In a short while that object begins to transform itself. It starts to
decay and decompose.
Right then. Let's get to see this clearly, without fear of death. Why should we be
afraid when we are looking at the truth of the matter and not our own mortality? Go ahead
then, let it disintegrate. I did my own investigations in this way. Each of the different
bodily-parts just broke-up. It was really fascinating doing this investigation, this
exploration into one's own body. Yet while being absorbed in the investigation, it then
seemed as if the body had completely disappeared. Awareness of the body was not apparent
even though I was investigating the body.
So. The body disintegrates. The head falls off ... and an arm breaks off right there,
in front of one. Then the other arm goes, and a length of bone, and everything inside
ruptures and bursts out. Keep on looking. Be absorbed in watching the body as it falls
apart.
Some of the bodily fluids seep out into the ground and some evaporate into the air.
That's the way it goes. Once all the liquids are lost into the ground and atmosphere, the
bodily parts start to dry out and steadily dehydrate until they finally crumble into dust.
Then the dust from the bones of the body and the earth itself merge into one. This is seen
so clearly.
Those more solid parts, like a bone for instance, could be taken up and seen as if it's
burnt in a fire or as it slowly decomposes and crumbles away. Eventually they all seem to
have become one with the earth.
In this particular investigation both the earth and water elements appeared the most
vivid; but especially the earth element. The water element seemed to remain as water,
while neither the air nor fire elements posed any problem. Unlike the courser, more solid
parts, they didn't seem the weighty objects of this investigation and therefore didn't
appear so vividly to the heart.
Once this stuff had completely dispersed into, and become one with, the earth, the
heart was empty and bare. At that moment everything was void.
However, when you are doing the investigation, please don't speculate about such
things. Just take the truth within yourself as your own, as your living testimony. Don't
bring in outside speculation for witness and mode of practice, because that's about other
people and doesn't belong to you. What you have realized by yourself is your own, and
whatever that might be, let it happen within yourself. Your own realization and experience
are what matters. So remember this as you go further.
At other times the results of the practice were not always exactly the same. Although
they would still be following the natural course of things. On occasion the body would
have dispersed into the earth, but some skeletal parts were left in a partial state of
decomposition. Then a thought appeared in the heart predicting that, 'even though they
haven't all gone yet, what's left is still doomed to return to the earth again'. This
when there was no awareness of one's body -- yet the heart was still able to create such
things.
A moment later and the ground suddenly seemed to swell up out of nowhere and the rest
of the remains were swallowed up. And so they all were transformed into earth. When that
was done, the heart turned around to another angle and ... everything disappeared. Even
the ground that had so suddenly swallowed up the bone fragments was no longer there.
There was the knowledge and realization that: 'Aha! Every part of the body is made
of earth and has returned to earth.' Then the heart turned around and everything
disappeared with only pure awareness remaining. An indescribable feeling of wonder and
amazement arose, because my investigation had never ended like this before. But now it had
actually happened and was vividly perceived and experienced. The heart was now one,
without a single moment of duality, because it was steadfast and constant in a true state
of oneness.
(Normally,) as soon as the heart begins to stir, it will form two with the thought
process, but here, there was absolutely no thought process. All that remained was bare
awareness, which was marvellous and amazing. At that moment there was no physical world --
no trees, no mountains. Nothing was present. It was empty and void as if it was all space,
however there was also no conjectures using such ideas. Only knowingness was
present.
The heart was stilled like this for hours and then, having emerged from that condition,
any object focused upon appeared empty and void. Such an experience probably only happens
once for each practitioner. For me it happened just that one time and has never occurred
again. However, the investigative process can be repeated and will eventually be
successful every time, depending on the skilfullness of the heart.
The transformation process into earth, water, air and fire will then be vividly seen
every time one investigates it. This repeated experience strengthens the heart,
familiarizes it with the truth of the elements and enables it steadily to uproot
the view that they are 'me' or 'mine'. For that's how things really are --
this body is made up of elements, when one talks in terms of elements, or it's the earth
element. It is not 'me' or 'mine' as one's various opinions and imaginings
like to impute and depict.
Repeated investigations will steadily deepen your insight until you are able clearly to
comprehend and detach yourself from seeing the body as 'me' and 'mine'. Then
there will be merely the body, and we can also say that even that's only a label.
We could also call it a conditioned phenomenon, if we wanted to. Once this is
sufficiently understood, nothing can pose a problem any more. Whatever the heart may call
it, it won't make any difficulties, because the problem has always lain solely within the
heart.
Our problems have to be dealt with by disengaging from fantasy and delusion, and by
entering into the truth of Dhamma. This is that 'bare awareness' of the 'bare
elements'. We might designate body but that's just the bare elements.
Turning in towards the heart is bare awareness. We then have the two as the bare
truth. Alright then, if feeling springs up let it carry on, for it's
'elemental' or a natural process[6] similar to the
body. This is how they are connected.
Perception or notions[7] are concerned with
knowledge of the heart's engaging in thought concoctions. We know that it has gone out
from the heart and is engaged in a particular thought fabrication or supposition. On
becoming aware of this the heart will withdraw and perception will stop straight away. But
if we are not aware it will continue on, connecting up with this ... and that ... in
progression ... like a chain ... link to link. And it will only stop the moment that
mindfulness catches up. For it will then cease to concoct concepts and associations of
ideas. This is what is meant by mindfulness matching up -- and if it can't catch up
with the train of thoughts, they will perpetually go on and on.
Investigating the body should become one of your major concerns. The Lord Buddha
therefore taught the Four Foundations of Mindfulness that are all found within this
body and mind. And this includes the Noble Truths. Yet what might be the purpose of all
these investigations? They are aimed at enabling the heart to understand the truth of the
situation and thereby let go of its deluded attachment. It will then come up against this being-a-self.
So then, when our confused misconceptions concerning the four elements and the five
aggregates are resolved, we must then turn to investigate the delusion of the heart. See!
There is a problem remaining.
This level of delusion is more insidious due to the subtle nature of its defilements.
We need to move in closer to examine and then decide what to use as the basis for this
investigation. We are investigating the heart and the heart is naama-dhamma.[8] So are feelings, defilements and wisdom itself, so it doesn't
just apply to the heart. Naama-dhamma's are able to coexist and interrelate and
this means that the defilements and the heart can associate together.
It's wisdom then, that must do the probing for it too is a naama-dhamma. We must
investigate in the same way as we did with the aggregates, by differentiating and
analysing so as to see through to the true nature. Then we must put the heart in the dock
and hit hard at the accused, the offender.[9]
The heart has gathered its offenses into itself and is conceited, thinking
itself all-wise and all-knowing. It thinks it knows everything about this physical world
of sense impressions and aggregates. But it doesn't yet know about itself. This is
where it gets stuck. This is where it is ignorant. Wisdom must now be turned loose into
the heart, dissecting and cutting away so as to penetrate it. We must thrust through to
that knowingness, which is the body of conceited awareness, which forms the real
delusion of the heart.
A careful and thorough scrutiny and analysis of the condition that has infiltrated
within the heart, will show that it's just another natural process.[10] The heart, therefore, won't come to ruin by such a rigorous
investigation. Nevertheless, one's investigation can't be eased back for fear of harming
it, because if the heart is able to stand up to the truth it will prevail and won't be
destroyed. It will be true to its nature, and so will not only survive but will go beyond
all offenses to purity. Let's see whether the heart will be annihilated or not.
Delve and dig into it. Don't be hesitant or over- protective of anything, not even of
the heart. Don't be afraid that the heart will be destroyed or ruined. Once wisdom has
completely wiped out the infiltrators, every kind of defilement will disappear. For it's
this that makes up all the falsity existing within the heart. When the investigation
really gets moving properly, those things that are vulnerable to dispersion will not be
able to resist and will be annihilated. But the nature that can't be annihilated will come
through and stand.
Please notice therefore, that it is the heart that is dominated by the defilements. And
that once wisdom has totally shattered and cleared the defilements away, the heart will be
transformed into the state of purity. This is the genuine purity. How can it vanish? Were
it to disappear, how could it be pure? That dies, that is ruined, but this is the
genuine deathless, the undying.[11] It is undying
through purity and doesn't turn[12] -- unlike the immortality
that spins with the revolving wheel of birth and death. This is the vital truth present in
the midst of our aggregates.
So we come to the main culprit, the one that incites and agitates the heart; pressing
it into falling for the world, for the elements, for the aggregates, for pain, illness,
and confusion. In truth, these things don't have anything to say about the matter. The
body is how it is. Feeling arises as it should -- it doesn't know that it's pain or
pleasure or neutral feeling. It is this heart that goes and gives meaning to them and
afterwards is duped by those self-made meanings. It gains nothing but harm and affliction
for itself in the process.
We must therefore inquire into this. What can be lost by a vigorous examination into
the true state of affairs? If the body should break, let it break. It comes, like all
things in the world, under the law of impermanence, suffering and not-self -- just as the
Lord always said it did. How can we interfere? Let go of it! If it can't endure, then let
it go! Everything in this physical world is breaking and dissolving. Some sooner, others
later, but surely our aggregates can't last for aeons and aeons, for they too fall under
the same law and limit. So let's investigate to see our aggregates according to truth,
before they break up. This is encompassing, all-around wisdom, ready clearly to see
painful feeling coming on the scene.
Alright then. Today we climb into the (boxing) ring. That's it. Today, we are going
into the ring to see and realize the truth in accordance with Dhamma. We're certainly not
going in there to fall down or collapse. When painful-feeling arises, that's pain's
business, but the investigation of it belongs to mindfulness and wisdom. We are searching
for the truth so how can we be knocked down. We don't do it for our downfall, but for
victory and for penetrative insight. For the all-embracing realization of truth-- of every
aspect of truth within our heart. Victory will bring us freedom, and it's this that is
'the highest blessing'.[13]
The Lord said that:
"The realization of Nibbaana is the highest blessing."[14]
So you can see that this is the way to go. Nibbaana is concealed because the heart is
covered and obscured by defilements, craving and ignorance. This has to be cleared and put
right by investigation and an analysis to gain insight into the truth. It is the way to
uncover and reveal all the things that have been hidden. It's called the way of realizing
Nibbaana and seeing it clearly within the heart -- here is the highest blessing.
What can be any higher than this?
From here on it is:
"Whatever comes into contact, this heart is no longer shaken or upset. Nothing
can reach it or affect it." Asoka viraja khema etam mangalamuttama."[15]
This is the secure and blissful heart -- "khema.m" -- and it is the
highest blessing. These two blessings that I've mentioned are found in the heart,
and nowhere else. It is the heart that is the blessing, yet it can also become a bane.
Right at this moment, we are turning the malediction that has infiltrated our hearts
into the benediction 'Nibbaana sacchikiriya'. So then, let's open and clear all of
this:
"Tapo ca brahmacariyanca Ariya sacca na dassanam."
Here, 'tapo' means the burning up of defilements. They sear the heart with their
own heat so we must turn on them the dhamma-torch,[16]
which is mindfulness and wisdom. It's putting the heat on the defilements and burning them
out.
'Ariya Sacca' and 'dassanam' is the realization of the Four Noble Truths:
Suffering is now fully understood by the heart; its Cause is completely
relinquished; the Path is fully developed to its ultimate level of
greater-mindfulness and wisdom.[17] All that's left to say
is, the Cessation of suffering is now fully apparent.
This is what is meant by seeing the Truth of Dhamma, and the one who truly knows
this is the one who reveals Nibbaana. This one is the heart that is no longer shaken and
upset by all the worldly dhammas.[18]
So then, shouldn't we try to reach the essential, the heart of the matter. As far as
the aggregates and body go, well, we already have gone into that. It's the heart that
really counts.
If any thing should break up and come apart, well, let it. That's the way the world
goes along and it's been like that from time immemorial. We have followed that way for so
long, dying and being born again and again ... Continuing along the old highway.
This so-called 'highway' is really the common course of things, the way the world gets
along. No one can block this path and all must follow it. Yet surely by now, you are
starting to have an inkling of the truth. What else can I say ... I can't present anything
more. Please take this up and examine it with care. Don't be careless and complacent.
"Endeavouring for the realization of Nibbaana is the highest blessing
-- Nibbaana sacchikiriya ca etammangalamuttamam."
And one day it must definitely belong to the followers of the Lord Buddha, to those who
determinedly strive on.
May I close this Dhamma talk with that.
Notes
1. boon and bahp. (Thai) [Go back]
2. "Mano pubba.mgamaa dhammaa" [Go
back]
3. kusalaa dhammaa; akusalaa dhammaa [Go
back]
4. ruupa [Go back]
5. upaadaana [Go back]
6. sabhaava dhamma [Go back]
7. sanyaa [Go back]
8. naama-dhamma; incorporeal. [Go back]
9. offender = nak tote, offences = tote (Thai) [Go back]
10. sabhaava-dhamma [Go back]
11. amata.m [Go back]
12. vi-va.t.ta; va