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To the Last Breath

Dhamma Talks on Living and Dying


by
Venerable Acharn Maha Boowa anasampanno
edited by
Bhikkhu Ariyesako
!!"
#ee also $art Two% Directions for Insight
"... 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..."
&ontents
'ditor(s $re)ace
*ntroduction
Biographical +ote
, -eady to .o % -eady to Die
/, The 0ndying
1, The 2ighest Blessing
3, The *nternal and the '4ternal 5 The True and the 6alse
7, Letting .o
", The 6inal +ight 5 6are Thee 8ell
9, The Middle 8ay
'pilogue
.lossary
Appendi4% The .radual Teaching
'ditor(s $re)ace
This book contains two sets o) newly revised Dhamma talks, The !:; edition o) mata
Dhamma has been completely revised and has new additions< including its new title< To
the !ast Breath. Directions for Insight 5 the second part o) this book 5 was only slightly
revised< although it now has its proper title back< which somehow had become lost in the
)irst printing, =*t was then printed as Directing to "elf #enetration.$

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,
/,
Dhamma has been completely revised and has new additions< including its new title< To
the !ast Breath. Directions for Insight 5 the second part o) this book 5 was only slightly
revised< although it now has its proper title back< which somehow had become lost in the
)irst printing, =*t was then printed as Directing to "elf #enetration.$
As Acharn $anyavaddho e4plained in the introduction he wrote )or the !:; mata
Dhamma% >=si4? o) these =seven? talks were given )or the bene)it o) Mrs, $ow@panga
Vathanakul< who had been staying in 8at $a Bahn Tahd< 0dorn@thani< Thailand< since the
beginning o) +ovember !97, The other talk< The &iddle Way 'of #ractice$, was actually
given to the assembly o) bhi((hus at the 8at in !"/< and was one which Mrs, $ow@panga
)ound use)ul,,, #he stayed at 8at $a Bahn Tahd )or almost )our months and Ven, Acharn
Maha Boowa gave about 1; talks during that period,>AB
The second part o) this collection< Directions for Insight, seems to )it in well with the
general approach o) To the !ast Breath. =*n )act< both have the same )lavor 5 the taste o)
)reedom 5 which is the true liberation o) heart< without regard to gender< race or age,? *t
is made up o) si4 Dhamma Talks by Acharn Cor Chao@suan@luang, Chun $hoon
$hongphanit< a lay disciple o) Acharn Cor< suggested a Doint translation =with the editor? o)
these si4 Dhamma talks<A/B originally printed =in Thai? under the title )a )aew &ong Darn
)y. They )orm one booklet o) a series printed over the years by 0pasika Cee +anayon<
who used the pen name *or *hao+suan+luang. Chun $hoon $hongphanit should receive
special thanks )or all his work in seeing that translation into print,
The )irst translation o) To the !ast Breath =or mata Dhamma as it was then? was mainly
the work o) Ven, Bhikkhu A@D@, The present editor< who also assisted at that time< has now
completely revised the whole translation and so must bear responsibility )or the errors,
Any merit arising )rom my work on this book< may it be dedicated to my mother, May she
)ind peace and happiness,
A, Bhikkhu
+otes
6or more about this< see the new section% ,pilogue. Ether translations o) similar
Dhamma Talks by Ven, Acharn Maha Boowa are% "traight from the -eart. Things
s They re. /orest Dhamma. The Dhamma Teaching of cariya &aha Boowa in
!ondon. *ammatthana.
Please note that this year =!!7? a new translation o) )our o) these Talks has
appeared< which< to a certain e4tent< supersedes this pioneer translation, They
are contained in a superb collection o) Acharn Cor(s Dhamma entitled n
0nentangled *nowing, The Teachings of a Thai Buddhist !ay Woman, translated
by Thanissaro Bhikkhu =Barre< Massachusetts% Dhamma Dana $ublications<
!!7?, They can also be )ound in electronic )ormat on many Buddhist BB#s,
*ntroduction
Anyone who has visited the forest monasteries o) Thailand will need no introduction, They

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*ntroduction
Anyone who has visited the forest monasteries o) Thailand will need no introduction, They
will have seen charnsAB who teach in a spontaneous and direct way< and who live as
they teach, This is /orest Dhamma, vigorous but without pretension< inspiring one to live
and practice the Way rather than reading about it, Fet here is a book 5 and a translation
o) a book at that 5 that can only attempt to o))er a partial view o) certain aspects o) that
Teaching,
This is especially so with the )irst part o) this collection o) Dhamma talks< To the !ast
Breath. 6or these were given under Guite special circumstances% A person< Guite
knowledgeable about Buddhism< is dying o) cancer, The emphasis is there)ore very much
on dealing with pain< su))ering and< )inally< death, And pointing towards that which is
beyond su))ering and death,
These circumstances mean that the beginning )undamentals o) Dhamma practice are
generally assumed to be already understood, =Chun $ow and the other listeners were
already well practiced in developing Dhamma in their actions and speech,?A/B 6or those
new to Dhamma< however< it is important to remember the special conte4t and to take
into account the other Dhamma Gualities that make an essential )oundation that will need
to be cultivated, The Lord Buddha gave an important e4ample o) this when he would begin
his Dhamma Teaching =to those newly interested? with the #rogressive or 1raduated
"ermon%A1B
"Then the !ord delivered a graduated discourse to '*utadanta,' on generosity, on morality
and on heaven, showing the danger, degradation and corruption of sense+desires, and the
profit of renunciation. nd when the !ord (new that *utadanta's mind was ready, pliable,
free from the hindrances, 2oyful and calm, then he preached a sermon on Dhamma in
brief% on suffering, its origin, its cessation, and the path..." A3B
*t is this '2oyful, calm, pliable, ready mind' 5 already settled )irmly upon )oundations o)
generosity and morality 5 that is receptive to the power)ul Truths about pain< su))ering
and death, *t is at this point that the emphasis changes to energetic striving< to
overcoming the obstacles that prevent insight and pin us blindly to the wheel o) birth and
death,
"Then the !ord said to the mon(s% ')ow, mon(s, I declare to you% all conditioned things
are of a nature to decay 3 strive on untiringly.' These were the Tathagata's last words."
A7B
*n this book you will )ind both these aspects, There are constant re)erences to
(gradually(,,, (steadily(,,, (step by step(,,, (level by level( =o) the 1raduated Teaching$.
These lead into a growing emphasis on earnestness and diligence in practice,
Any translation is the impossible search )or Dust the right word, The e4pression that
conveys both the sense and accuracy in a pleasing wayH and that also brings with it the
spirit o) the original, This translation is much more o) a blind groping, 6irst< there is the
wide language and cultural gap between Thai and 'nglish, Then there is the change o)
medium )rom the living word to the printed page< which must always lose the dynamism
o) the original e4perience,A"B 6inally< and perhaps the most important point< there is the
great pro)undity o) Dhamma< which is really beyond the translators( level o)
understanding, The reader will there)ore need to make due allowance )or the de)iciencies
in this translation e))ort, The only way truly to understand is to translate it back into your

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,
/,
1,
3,
7,
",
great pro)undity o) Dhamma< which is really beyond the translators( level o)
understanding, The reader will there)ore need to make due allowance )or the de)iciencies
in this translation e))ort, The only way truly to understand is to translate it back into your
own li)e< your own e4perience and practice,
'ven with its errors and inadeGuacies this book is the result o) a great e))ort by many
people, *t will have all been worth while i) a single person )inds some truth in it that can
help him or her )ace up to their situation< their illness and pain, *nsight into that su))ering
may they go beyond a mere book(s description to true liberation,
+otes
Meditation Teachers,
#ee ,pilogue.
nupubbi(atha. Also see the Appendi4,
Thus -ave I -eard. $age 3I/!, =D,i,3:? =Maurice 8alshe< trans,H London%
8isdom $ublications< !:9,?
ibid., p. 456785. 'D.ii.9:8$.
To help with these points< $ali terms have been kept to a minimum or put in the
1lossary. -epetitions 5 which spoken Thai delights in with its musical variations
o) words and phrasesH and which also serve to rein)orce the Dhamma themes 5
have sometimes been deleted,
Biographical +ote
Venerable Acharn Maha Boowa was born in 0dorn@thani< +orth@east Thailand in !1, 2e
became a monk in the customary way at a local monastery and went on to study the $ali
language and te4ts, At this time he also started to meditate but had not yet )ound a
suitable Teacher, Then he caught sight o) the Ven, Acharn Mun and immediately )elt that
this was someone really special< someone who obviously had achieved something )rom his
Dhamma practice,
A)ter )inishing his 1rade Three #ali studiesAB he there)ore le)t the study monastery and
)ollowed Ven, Acharn Mun into the )orests o) +,', Thailand, 8hen 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, 2e o)ten went into solitary retreat in the mountains
and Dungle but always returned )or help and advice )rom Ven, Acharn Mun, 2e stayed with
Ven, Acharn Mun )or seven years< right until the Ven, Acharn(s passing away,
The vigour and uncompromising determination o) his Dhamma practice attracted other
monks dedicated to meditation and this eventually resulted in the )ounding o) 8at $a
Bahn Tahd< in some )orest 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 )or the )luency and skill o) his Dhamma talks< and
their direct and dynamic approach, They obviously re)lect his own attitude and the way he

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,
come and live as a nun at the monastery,
Ven, Acharn Maha Boowa is well known )or the )luency and skill o) his Dhamma talks< and
their direct and dynamic approach, They obviously re)lect his own attitude and the way he
personally practiced Dhamma, This is best e4empli)ied in the Dhamma talks he gives to
those who go to meditate at 8at $a Bahn Tahd, #uch talks usually take place in the cool
o) the evening< with lamps lit and the only sound being the insects and cicadas in the
surrounding Dungle, 2e o)ten begins the Dhamma talk with a )ew moments o) stillness 5
this is the most preparation he needs 5 and then Guietly begins the Dhamma e4position,
As the theme naturally develops< the pace Guickens and those listening increasingly )eel
its strength and depth,
The )ormal Dhamma talk might last )rom thirty@)ive to si4ty minutes, Then< a)ter a more
general talk< the listeners would all go back to their solitary huts in the Dungle to continue
the practice< to try to )ind the Dhamma they had been listening about 5 inside
themselves,
+ote
En completion o) 1rade Three #aali, one is given the title &ahaa. There are nine
grades in all,
, -eady to .o % -eady to Die
This heart o) ours is much like a child, The child is unable to take care o) itsel) and so has
to depend on mother and )ather< on guardians and nursemaids< holding on to various
people, But the child at least has parents and guardians to look a)ter it< to make sure it
seldom meets with harm, 8hereas although the heart is always grasping and clinging to
various things< it doesn(t )ind any such sa)ety and security,
The heart can(t rely on itsel) and there)ore always likes to cling onto things, 6or the most
part< it tends to reach )or wrong things< )or things that do it harm, The reason it likes to
search )or and hold on to things< is so that it can )ind sa)ety< security and com)ort )or
itsel), The things it clings to however< are not dependable and so they pose a constant
danger )or the heart, 8hether we are children or already grown up< this is the way our
minds tend to be,
*nstead o) 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 obDects it grasps hold o) are right or wrong< good or bad, *t doesn(t
know how to care )or itsel)< how to help itsel)< because there(s no one to teach it, There(s
nobody to advise on how to know which things are dangerous and which are bene)icial<
which things should be held on to and which things shouldn(t, The heart there)ore
continues indiscriminately to grasp hold o) anything< whether good or bad< as long as it
likes the look o) it, 'ven i) it isn(t grati)ying< the heart(s characteristic trait is still to keep
on grasping and clinging, 8hy should it be like thisJ
+ormally< one wouldn(t think that a mood or a thing that(s displeasing is worth clinging

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likes the look o) it, 'ven i) it isn(t grati)ying< the heart(s characteristic trait is still to keep
on grasping and clinging, 8hy should it be like thisJ
+ormally< one wouldn(t think that a moodAB or a thing that(s displeasing is worth clinging
to, Fet the heart continues to grasp hold o) such things, *t clings to anger< to delusion and
lust< hatred and disgust< because it becomes involved and caught up in them, 8e can
never say that the heart simply knows an obDect< )or it always gets caught up in it and
clings to it, 6or the most part< those things have nothing good in them,
8hy does the heart have to go and grasp at thingsJ *t(s because it is attracted without
realiKing the repercussions o) its attachment, 'ven though you may wish to break away
)rom it you can(t< because there(s something else which is power)ul enough to )orce the
heart to grasp and hang on, The obDect then becomes caught up in emotions< which
continually overcloud and obscure yoursel), 2ere we(re talking about emotional obDects

and moods,
+ow *(ll speak about material obDects, The heart will grasp at and cling to whatever obDect
is present, *t doesn(t matter how tri)ling or signi)icant< how valuable or worthless it might
beH the heart can and will attach itsel), 8e wouldn(t be wrong i) we were to call the heart
an e4pert (hanger@on(, This is because it(s still unable to rely on itsel)< and so must depend
on outside things< until the end o) the body that has led one through the changing
situations, *t may even )orget itsel) by surrendering to the power o) e4ternal obDects< even
though their control is baseless and leads the wrong way,
The Lord Buddha taught that< "self is the protector of self".A/B Try to cure the heart o) its
dependency< o) the tendency it has o) always hoping to rely on other things, Disengage
yoursel) )rom such obDects and turn inward to rely more on your own resources and
abilities, Don(t depend on your parents< )riends and others< so much that you )orget
yoursel), Eur human trait o) continually seeking support in other people develops
eventually into a personal habit, *t(s like this all over the world< and in this regard we can
hardly even measure up to some kinds o) animals, This< then< is why the Lord Buddha
taught about sel)@reliance,
*n our commonplace and coarse a))airs< like work and other such responsibilities< we
should try to be more sel)@reliant, &oming in towards Dhamma 5 the practice o)
meditation in the heart 5 we need to have had su))icient training under a Teacher to
know the right direction in which to proceed, The actual practice though< is the duty o)
each one o) us< to )ind assurance in our sel)@reliance )ollowing the principles o) Dhamma,
The Lord Buddha taught< )or e4ample< about cultivating goodness and virtue through
generosity< preceptsA1B and meditation, This is so that we can develop sel)@reliance< which
is the heart )irmly holding to good and wholesome obDects, There is then peace and
happiness in both the present and )uture lives< because they are bene)icial things and
originate )rom wholesome actions, They make up )ine obDects or superior Guality )ood )or
the heart,
8e are taught to meditate< which is a step higher in re)inement, This e))ort to train
ourselves in meditation is a way o) sel)@reliance that is steadily taken onto a )irmer and
more dependable level, 8e use a meditation+wordA3B as the means to direct and control
the heart, 6or< as the mind is not yet able to sustain itsel)< we have to rely on the
meditation@word as the obDect to soothe and bring peace and calm, The settling o) the
mind in "buddho buddho buddho..." is one e4ample o) this, *t is an obDect )or the heart to
occupy itsel) with< which is correct and right and appropriate to )inding re)uge in Dhamma,
*n the beginning o) the practice the heart is still restless and distracted< still unable to
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occupy itsel) with< which is correct and right and appropriate to )inding re)uge in Dhamma,
*n the beginning o) the practice the heart is still restless and distracted< still unable to
settle itsel) on Dhamma principles and become sel)@reliant, *t has to depend on a
meditation@word to direct it until it merges in with that meditation@word and gathers into
stillness, 8hen it enters calm< even the meditation@word itsel) ceases to be an issue, This
is one step towards sel)@reliance )or the meditation@word can be released at this stage< as
the heart is well settled in calm, This is a )oundation and re)uge )or the heart that can be
clearly seen, 'ven with Dust this much< there(s calm and ease in the heart that used to be
restless and distracted< unable to )ind any peace, This is because the heart normally does
not know peace but only trouble and unrest< hunger and thirst< worries and concerns over
a))airs that are o) no use to it at all, 6or the most part these a))airs are the heart(s own
thoughts and imaginings< which poison and burn onesel) 5 without anyone else being
involved,
The Lord Buddha discovered the correct way to practice and achieved results to his heart(s
contentment, 2e was there)ore able to e4plain about the causes< or the way to practice<
together with their )ul)illment and )ruits, 2e taught us that the way to depend on onesel)
is through meditation and that this is the direct route to a )irmly established sel)@reliance,
Basing the heart in calm< to whatever degree< brings increasingly sel)@assurance and
con)idence 5 without having to ask anyone else about it, Fou will know )rom within
yoursel), This is termed paccata.m or sandi.t.thi(o. The knowledge o) good or bad< what
needs remedying< removing or developing< will then arise in the heart, This will be
understood by onesel) and )or onesel)< as the heart is more and more )irmly established,
The level o) concentration< once reached< is already su))icient to )orm a )oundation )or the
heart< a home where the heart can )ind shelter and peace, At the moment when we think
so much that we )eel )aint@hearted and weary< we should turn inwards and meditate, The
heart can then rest and be stilled )rom all its preoccupations< )inding peace and calm, This
is called going inward )or re)uge< to )ind a resting place o) com)ort and ease, This is one
level o) re)uge )or the heart,
The ne4t steps< even though they(re still concerned with samadhi< are proceeding into
more subtle and re)ined aspects o) the heart, The levels o) momentary concentration,
access concentration and attainment concentrationA7B show the re)ining o) samadhi, This
culminates in attainment concentration, and beyond that samadhi can(t advance,
Ence the heart has some degree o) calm< according to the level o) samadhi achieved< it is
stilled and re)ined, 2owever< without developing mind)ulness and wisdomA"B it will Dust
remain at that level< lacking wisdom radically to uproot its de)ilements,A9B *) we compare
the de)ilements to a tree< although we may have pruned the branches the main trunk
remains uncut and is still capable o) sending out new branches,
This is why we(re taught to investigate by way o) wisdom, 8isdom is a keen intelligence
and ingenuity, *t is able to investigate and )ollow through without any limitation, The Lord
Buddha described wisdom+and+(nowledge 5 being even more re)ined than wisdom 5 in
the Discourse of "etting the Wheel of Dhamma in &otion. Listen to this%
")yaa.na.m udapaadi, panyaa udapaadi, vi22aa udapaadi, aalo(o udapaadi."
>Cnowledge arose< wisdom arose< higher@knowledge arose< light arose,>
*nowledge or vi22aa re)ers basically to the Threefold *nowledge.A:B Wisdom arose, and<
with greater re)inement< higher+ (nowledge arose 5 arising right )rom this same heart,
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*nowledge or vi22aa re)ers basically to the Threefold *nowledge.A:B Wisdom arose, and<
with greater re)inement< higher+ (nowledge arose 5 arising right )rom this same heart,
8isdom is that which removes the de)ilements covering the heart< whereas samadhi is
simply that which herds the de)ilements together in Guietness within the heart, *t is not
yet capable o) cutting o)) any de)ilements, The heart(s attachment< which embroils it with
various things< remains intact though it(s weakening, Ence the heart gains some calm and
peace< wisdom can come into its own as the important weapon that strikes down and
uproots all the di))erent de)ilements in the heart< step by step,
""amaadhi+paribhaavitaa panyaa mahapphalaa hoti mahaanisa.msaa."
ThereL >8isdom once supported and nurtured in samadhi< is o) great )ruit and great
advantage,> *ts e4amination becomes skilled< its scrutiny agile and bold< so that it is able
to cut away the de)ilements one a)ter another,
"#anyaa+paribhaavita.m citta.m sammadeva aasavehi vimuccati."
>The heart nurtured with wisdom gains proper release )rom the cankers,>
Listen to thatL *t(s wisdom alone that can uproot the de)ilementsH it doesn(t matter
whether they are gross< intermediate or subtle< no de)ilement lies beyond the scope o)
wisdom, This is a primary principle that secures the Guality and value o) our practice<
which is the total elimination o) the de)ilements )rom the heart, *t(s the same practice
which the Lord Buddha and his +oble Disciples have already completed be)ore us,
Thus samadhi and wisdom can(t be separated )rom each other, 8hatever our character
and tendencies might be< samadhi is always needed as a Guiet resting place )or the heart,
The heart rests )rom work< by stilling in samadhi its thoughts and preoccupations, 'ven
work in the world reGuires a period o) rest and recuperation 5 making do without is Dust
not possible, This may certainly use up working@time but< Dust as eating uses up )ood and
the money needed to buy that )ood< it is necessary that the body has renewed vigour to
continue its work, -esting and sleeping may waste some time but< again< they give the
constitution new strength to )ul)ill its duties and tasks, Etherwise it won(t be able to go
on,
This use o) time and material to provide )or and restrengthen the body is certainly not
wasted, -ather< they act like )uel )or a car< which won(t go anywhere without it, #amadhi
and wisdom have the same sort o) relationship, The mind needs time to be still and calm
in samadhi< and< a)ter it has rested< it can then continue its investigation using
mind)ulness and wisdom in line with its abilities,
This word wisdom describes something very subtle and broad ranging< to accord with the
character and tendencies o) the person bringing it into use, Any approach we use to
investigate )or the sake o) uprooting the de)ilements is termed right wisdom.
*t(s not necessary always to have to go and read the scriptures in order to know how to
deal with the de)ilementsH and in order )or it to be (Dhamma(, These te4ts were e4tracted
)rom the heart that is Dhamma< which had actually per)ormed the uprooting o) the
de)ilements and clearly seen the )ruits, Enly then was it written down in the scriptures, #o
it(s not the case that the te4ts originated be)ore the Truth 5 which is the actual practice,
The Lord Buddha was the first to practice and so no scriptures had been made )or him to
use, 8hen he taught his disciples the +oble Truths< he didn(t write them down in palm
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The Lord Buddha was the first to practice and so no scriptures had been made )or him to
use, 8hen he taught his disciples the +oble Truths< he didn(t write them down in palm
lea) te4ts, 2e taught them by word o) mouth< and then his disciples themselves carried on
the Teaching through word o) mouth, 8here did they get their teachingsJ 5 6rom the
reality in their hearts< which they had seen clearly as a result o) their own practice,
*t is )or this reason that the techniGues and strategies o) mind)ulness and wisdom depend
primarily on the individual, 'ach o) us needs to think< e4amine< investigate and work out
strategies using our own intelligence and abilities< according to each case, There)ore<
there(s no need always to go back to retrieve scriptural authority with Guestions like% "I've
thought this up myself so it can't possibly deal with the defilements." This way o) thinking
is not in accord with the principles o) Dhamma and can(t be called right wisdom. 8hen
those things we remember )rom the scriptures can(t be actualiKed in ridding our heart o)
any de)ilements then this too< )or us< isn(t right wisdom. *t may be right wisdom in the
scriptures but it(s wrong in the way it(s used,
The Dhamma is only e4plained to a limited e4tent in the scriptures, *t(s not really all that
much, *) we compare it to a medicine< it(s a general nonspeci)ic remedy rather than one
aimed at a particular illness, Eur integrating and )ormulating a speci)ic approach capable
o) dealing with each particular de)ilement is termed medicine. *t is a remedy aimed at
steadily uprooting a certain de)ilement, This is why those who are success)ully practicing
in the way o) wisdom have Dhamma< have mind)ulness and wisdom with them wherever
they are,
Ven, Acharn Mun once said that he "listened to Dhamma day and night". Must think o)
thatL Things keep making contact with our senses o) sight< hearing< smell< taste< and
touch at all times, *) the knowledge o) this contact doesn(t arise at the heart< which is
waiting with acknowledgment< where else is it going to occurJ 8hat is it that
acknowledgesJ The heart(s acknowledging also stirs up mind)ulness and wisdom< which
must come in to e4amine the ongoing involvement with a well@)ounded scrutiny< that
accords with cause and e))ect, *t 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 o) nature, De)ilements are natural
principles together with the heart, Dhamma< with its virtue< samadhi and wisdom are
natural principles within the heart, *t all depends on how we bring them out to use in our
investigatingH utiliKing them to )ull advantage according to the ability o) mind)ulness and
wisdom< which is the ideal instrument to use,
The body, ListenL 'lements< aggregates< body, The Lord Buddha had them and all his
disciples have had them, At one stage they seiKed hold and attached to those aggregates<
Dust as we do now, #uch de)ilements were the same )or them as they are now )or us, But
by grasping and attaching to< we establish conditions and causes )or the accumulation o)
de)ilement in our hearts,
The Lord Buddha and his arahant disciples )ormerly had de)ilements 5 Dust like us now 5
so why was it possible )or them to uproot themJ The body is the same< the )ive
aggregates are the same< yet they could release their attachment whereas we can(t, 8hyJ
8e don(t seem able to understand< yet how was it that they were able to gain realiKationJ
8hy can(t we also comprehendJ The heart is present< and mind)ulness and wisdom can be
built up in each aspect< according to whatever angle we wish to take up )or e4amination,
This body< which e4ists right with us here now< is something that can be known and
understood, 8hen we say that the heart can(t depend on itsel)< what it all comes down to
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This body< which e4ists right with us here now< is something that can be known and
understood, 8hen we say that the heart can(t depend on itsel)< 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. ThereL 8e depend on them and unashamedly uphold
them as self. 8hat about that thenJ 'ven with some measure o) shame< they inevitably
must be held onto because comprehension is still lacking< and without it any possibility o)
letting@go, #o< it is Guite correct to say that we(ve been shameless and we need to admit
to our stupidity, 6rom here< we must endeavor to develop some cleverness that will see
these things and let go o) them through the strength o) our own e))orts,
#o< )or once< let(s get down to the )acts, These things )ollow the principles o) nature and
remain as they are they, whereas we e4ert ourselves to pull them in as our+self. +ow that
is going to make problems because it goes against the truth o) things, To be in line with
the )acts you have to investigate to see according to the truth about them, -epeatedly
e4amine and keep on investigating until you can understand, Ence you understand< you
won(t have to order the mind to let go, *t will let go on its own because these things are
poisonous and harm)ul to us< owing to our own attachment, There are certainly no
bene)its in this attachment, *) there were any merit or advantage< the Lord Buddha would
have told us to grasp hold 5 but then< such advice would not be needed as the heart
would have already involved itsel), *t is that attachment that is the truly poisonous and
harm)ul thing,
'ven though those things may be dangerous to us< we still seiKe and bring them close in,
8e hold them by making the assumptions that< I'm li(e this, I'm li(e that. they are me.
they are mine. The trouble arises right there with these assumptions and notions based in
delusion,
+one o) these aggregates have any meaning)ulness in themselves, They e4ist< in truth< in
the same way as trees and mountains and such like, 8e are conscious o) their various
aspects and this makes it the a))air and concern o) the heart, Ence dead we can(t be
aware o) them< which shows that it(s all mi4ed up with the heart, *) we are here< there is
no happinessH i) we go< there(s no contentmentH i) we grasp hold< there(s no peace, And
this goes on and on and on, 2ow e4asperating and ve4ing this can be,
This heart is totally )illed with delusion, 8hatever aspect it e4poses< there is nothing but
delusion and harm)ul attachments, 8e murmur that< 'the heart can't depend on itself' and
so has to go and hang onto this thing or that, Eur investigation through wisdom is carried
)orth so that we can understand this whole situation, Then we can push away< press on
out< disentangle and steadily attain to sel)@reliance,
8e give other things a complete looking over and can manage to understand them, 8e
look at building< homes< women< men< animals and material things, 8e can tell whether
they(re good or bad< valuable or not< worth keeping or not 5 yet why can(t we realiKe this
about our bodyJ +ot only do we )ail to understand< but we also love and grasp hold o) it in
attachment, 8e wouldn(t dare love or hold on to outside things in the same way<
especially i) we know there(s nothing good in them, 8e wouldn(t have anything to do with
them, Fet here< we will take it all 5 the good with the bad, 8hat can one sayJ 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 super)icial level o) commonplace people, *t there)ore keeps
on going< in a stubborn< unrelenting way without true knowledge< )ollowing the
commonplace< mundane understanding, This is really the commonplace way o) ignorance<
the ordinary type o) delusion in the circle o) knowledge, *t(s out o) line with the truth<
which is why we must )ind a way to introduce truth into the heartH )or this is wisdom,
Ence wisdom is there< we will realiKe the truth 5 no longer concealed 5 about ourselves
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commonplace< mundane understanding, This is really the commonplace way o) ignorance<
the ordinary type o) delusion in the circle o) knowledge, *t(s out o) line with the truth<
which is why we must )ind a way to introduce truth into the heartH )or this is wisdom,
Ence wisdom is there< we will realiKe the truth 5 no longer concealed 5 about ourselves
incorporated in this physical body,
*nspect it care)ully, This body is not all that big% a )athom long< a cubit wide and Dust a
hand(s span thick, 8e ought to be able to look it all over 5 e4ternally it should only take
a moment, En the inside< look deeply with a heart)elt e4amination< )ollowing its present
state and conditions to its )inal dissolution, *t doesn(t really go anywhereH it does nothing
but advance towards its disintegration and a return to its original elements, And that(s all,
0sing wisdom make a deep@reaching and heart)elt investigation o) this truth, 8hen the
truth goes straight to the heart in a way beyond dispute< the grasping and attachment will
immediately withdraw, *) the truth hasn(t yet penetrated< then investigate with wisdom
until it does,
This wisdom doesn(t appear )rom anyone else, This pro)ound insight into the body 5
which is right with us here 5 is something that arises )rom your own investigation< your
own understanding, 8hen that understanding is complete< you(ll completely let go, Fou(re
the one who(s been holding on< and no one else can let go )or you so investigate and )ree
yoursel),
Must look on the body as something to lean upon and abide with, *)< through your stupidity
and lack o) wisdom< you see it as your@sel) or as belonging to you< it will cause you
endless su))ering, This is especially so at the )inal breakup o) the aggregates, Four worries
and regrets< loves and attachments< will all go out o) control, 'ven more than 'a (ite with
bro(en string on high', you(ll spin along with the wind, +o one will know where you(ll come
down< and all this in spite o) the )act that the body is not worth such a))ection and regret,
*t is wholly made up o) things destined )or dissolution,
Are you going to persist in resisting the truthJ 8hen the time comes< there(s no denying
that the aggregates must break apart, This is the truth, Are you going to set yoursel)
against it by still loving and cherishing< not wanting them to )ail and )all apartJ *n this
opposition to the truth you will only heap up su))ering )or yoursel)< until )inally there will
be no way out, 0nless o) course< you take this present moment Guickly to dispatch it
through wisdom, *) you succeed in this then you will receive that great gain 5 the
supreme happiness o) +ibbaana% ")ibbaana.m parama.m su(ha.m;". 2owever< i) you
should go against Dhamma< then it(s also Guite possible that at that moment you(ll lose
your )aculties and wits,
8isdom is a state o) the art weapon system that should penetrate through your
investigation to the truth, -elease and let go Aall attachmentsB in accordance with the
truth< both now while you(re still living here and at the time o) disintegration, 8isdom will
then have clearly appraised the present situation and the )uture 5 nothing can now pose
a problem,
$leasures and pains are still present because the aggregates are still )unctioning, These
things arise in dependence on one another, And it(s the heart that acknowledges and
takes responsibility, *t (nows but doesn(t grasp, Fou should understand that there are two
possible ways in which it can (now 5 either (nowing+in+line+with+the+truth or by (nowing+
and+sei<ing+hold.
6eelingsA!B o) whatever type or level are present with the aggregates but not in the
puri)ied heart, The arahant does not have to bear with the )eelings o) both aggregate and
heart< whereas (us lot( take up the contract to build the cycle+of+rebirth.A;B 8hen this
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6eelingsA!B o) whatever type or level are present with the aggregates but not in the
puri)ied heart, The arahant does not have to bear with the )eelings o) both aggregate and
heart< whereas (us lot( take up the contract to build the cycle+of+rebirth.A;B 8hen this
condition o) various aggregates tilts and skews< we )ollowH and when it topples and )alls
we(re knocked sprawling with it, *t(s because o) the reliance we put on them, They lead us
to tilt and we tilt< to )all over and we )all too, 8hen they lead us to stand in place< we
might be able also to hold up to a certain e4tent but they aren(t willing to stand still, 'ven
i) they persist and haven(t yet reached death< we are more upset about dying than they
are,
*t(s there)ore necessary )or us to investigate< clearly to see with wisdom< that these things
are solely something to abide with, Days,,, minutes,,, time steadily consumes everything,
*) 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 di))erence at all, *t keeps gnawing
away< biting and tearing until there(s nothing le)t to get its teeth into, #o< there is the
eating away Ao) the aggregatesB in Dust the same way, They keep disintegrating bit by bit<
until they reach their )inal truth,
8hether 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, #o you think that you can oppose and stop thisJ +o< there(s no
halting this, *t is the AinevitableB course o) nature 5 something o) massive proportions,
Eur assumptions are wrong< and what(s wrong is no match )or what(s right and true,
Disintegration is Guite the correct courseH it is )ollowing their principle o) nature, To resist
their essential nature is the heart(s error that must end in su))ering,
#tart right now with an all@round investigation o) these things, 8hen the time comes
)inally 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 o) things, There(s Dust no
alternative,
#o then< let each thing go its own separate way, 8hatever happens< let it occur without
trying to resist the truth, $ain)ul )eelings burn away at the body and it gradually becomes
brittle and (overdone(, *t steadily declines until it breaks apart and disintegrates, 2owever<
a heart circled with mind)ulness and wisdom won(t be broken< won(t be e4tinguished and
won(t (hang on(, *t is its own sel) by itsel)< sel)@reliant< without needing to depend on
anything 5 and in)initely at ease,
-ight here is where we see the importance o) investigation< its value )or the heart, This is
why sages< beginning with the Lord Buddha< teach mind)ulness and wisdom as their maDor
point 5 so that we can take the mind< drag the mind< out o) the bon)ire and release it
)rom danger,
The Teachings o) every Buddha are taught in the same way, This is because the natural
principles are the same< and the de)ilements are always the same, +o Buddha will teach
di))erently or diverge )rom this, The practice is always to remove the de)ilements 5
whether great or small 5 )rom the heart, This )ollows )rom the basic principles o)
Dhamma< which they all teach, *) we deviate )rom these principles< we(ll be the laughing
stock o) the de)ilements,
There)ore investigate, +o matter how broadly or how narrowly 5 take the whole universe
and worldly elements, *s there anything there on which the heart can depend and which
o))ers re)ugeJ Take note o) this term 'refuge'. 'ven those things that are intimately
associated with oursel) are not sa)e, 6arther out than the body< there(s no hope o) )inding
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There)ore investigate, +o matter how broadly or how narrowly 5 take the whole universe
and worldly elements, *s there anything there on which the heart can depend and which
o))ers re)ugeJ Take note o) this term 'refuge'. 'ven those things that are intimately
associated with oursel) are not sa)e, 6arther out than the body< there(s no hope o) )inding
re)uge in anything,
'ven those things closely connected with us aren(t trustworthy, *) we can(t discern the
threat they pose< then where else will we be able to see itJ *t(s here where the danger
must be seen and the heart withdrawn )rom its peril, The Guality that then arises in )ull
measure is called%
'ttaa hi attano naatho'% 'self is the protector of self.'
*t doesn(t depend on anything, '=irtue', 'samadhi' or 'wisdom' in the )inal stage o) release<
are also terms no longer needed, 8hy should a re)uge be )ound in tools and instruments
that have success)ully done their Dob o) clearing out the de)ilements, The tools are laid
down in accordance with their condition, A kni)e taken up to chop vegetables or to peel
)ruit is put aside when we take the )ood and eat it, *t(s obvious that we don(t eat the kni)e
as well,
Virtue< samadhi and wisdom are tools )or dealing with the de)ilements, 8hen the
de)ilements are eliminated< all the problems )or the heart also go, 8hile li)e remains these
tools can be utiliKed )or the sake o) the world< in line with conventional notions, 2owever<
they won(t be needed to correct the de)ilements ever again, *n particular< at the )inal time
when the passage )rom the elements and aggregates will take place< there(s de)initely no
need )or anything, Mind)ulness and wisdom are no longer an issue and the body poses no
problem< because all problems in the heart are already )inished with, +othing can possible
cause concern, #o you should move )orward to this ending o) problems< )or this is where
all your worries will cease,
*) you still have problems 5 then that is a problem, 8e hear o) problems concerning
su))ering and hardship< concerning birth< aging< sickness and death, They )ollow on )rom
what we call (problems(,
8ith the ending o) problems all issues cease, *nvestigate and understand, All the things
*(ve mentioned here lie in your own body or heart, AnalyKe them through the power o)
your mind)ulness and wisdom, '4amine day a)ter day, Don(t be complacent, *t(s not that
mind)ulness and wisdom are something that can be brought in to cook and eat< but they
can be brought in to deal with the de)ilements, By utiliKing them in this way the removal
can carry on all day long, 2owever< complacency will only lead you to sink 5 and there(s
certainly nothing to be gained by that, The )inal result will be that when you(re stuck in a
corner< you won(t even know where your wisdom has disappeared to, Fou(ll end up
banging your head against the walls, That certainly won(t doL
8e(re not disciples o) a Tathaagata, the Lord Buddha< who banged his head against the
wall, The Lord Buddha didn(t do it< neither did the +oble Disciples whom we revere with<
""angha.m sara.na.m gacchaami". 2ow can we go and bang our heads in this wayJ Fou
must endeavor< using whatever means and strategies< to )ind the way that leads out, Try
to the best o) your ability, -eaching the ApresentB limit o) our capability< then that(s all we
can manage, 8hatever state or level we reach< we accept it 5 because that(s as much as
we can do, But as long as it(s not beyond our ability we can strive to go )urther<
struggling< crawling and )orcing our way through,
#inking into the cycle o) birth and death is similar to when a ship capsiKes and everything
on board goes down, The ship< the goods and cargo all sink together and the people die,
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,
/,
1,
struggling< crawling and )orcing our way through,
#inking into the cycle o) birth and death is similar to when a ship capsiKes and everything
on board goes down, The ship< the goods and cargo all sink together and the people die,
8e 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 o) its own stupidity,
Do you approve o) thatJ There(s nothing good about this )all, The heart goes straight
down into the deep under the compulsion o) delusionH and that surely isn(t good, *n )act<
it(s disastrously bad and unwished )or, *t(s )or this reason that we have to make sure that
we steadily look )or a way out,
*nvestigate to see the truth< and especially the truth o) the pain)ul and unpleasant )eelings
o) the body and heart, This is o) great importance, The heart goes in and seiKes hold so
much that it becomes a mental disease on top o) everything else, -ealiKe that the )ive
conditions are not 'me'% Body< )eelings< memory or perception< mental )ormations< and
consciousness are particular conditions interdependent within the elements and
aggregates, The heart is something apart, By success)ully analysing and dissecting< using
your mind)ulness and wisdom< you(ll reach sa)ety )rom all danger,
Death 5 Dust let it go along its way, All the things o) this world die< they have death
built@in, 2ow can you e4pect them to be constant and enduring 5 when the time comes
)or them to die< they have to die, +othing can constrain or contradict this, 'ven arahants
have to dieH )or them however< there is the di))erence that they pass away without
concern and worry, As )or us< we(re worried even be)ore we come to die 5 perturbed and
possessive, En death< the worry and possessiveness intensi)y so that they pile up into a
threat bigger than a mountain, Be care)ul not to let that happen to you, Make sure you
get beyond such an4ieties,
As *(m always saying< prepare and establish yoursel) with su))icient Gualities 5 '(usalaa
dhammaa'AB =meaning? (enough skill and intelligence(, This is our '(usalaa'.
"*usalaa dhammaa a(usalaa dhammaa... "
8herever there(s a(usalaa 5 unskill)ulness or stupidity 5 drive it out with (usalaa
skill)ulness< which is your own mind)ulness and wisdom,
This is what is called (chanting (usalaa )or onesel)(< and it(s something you have to do )or
yoursel), Depending on others to track down monks to chant,,, "(usalaa dhammaa",,,
a)ter your death causes so much )uss and bother, #omething we don(t want,
"*usalaa dhammaa%" prepare yoursel) enough skill)ulness< complete and all
encompassing< and there will be no need )or anything else, Fou(ll die without turmoil and
con)usion like a 'sugato'.
#o then< that(s all )or now,
+otes
arom =Thai?, #ee .lossary,
"tta hi attano natho, (ohi natho paro siya>" =Dhp, verse ";?
>#el) is the protector o) sel)< )or who else could =one(s? protector beJ>
precepts, #ee .lossary and Appendi4,
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1,
3,
7,
",
9,
:,
!,
;,
,
>#el) is the protector o) sel)< )or who else could =one(s? protector beJ>
precepts, #ee .lossary and Appendi4,
pari+(amma.
samadhi% (hani(a samadhi. upacara samadhi. appana samadhi. #ee .lossary,
sati+panyaa.
(ilesa.
-emembrance o) past lives< knowledge o) the decease and rebirth o) beings<
and knowledge o) the e4tinction o) all the cankers,
vedanaa.
va.t.ta ca((a.
The prescribed chant at any Thai cremation ceremony,
/, The 0ndying
Listening here to this Dhamma talk please make sure that you don(t allow the mind to
wander away, Ceep it within yoursel) rather than sending it out )ollowing a)ter various
moods and imaginings, Don(t look back and pine a)ter past thoughts and conceptions< )or
here and now they can(t bring any bene)it, At this time you should be trying to su))use the
heart with Dhamma< )or it has become parched through its long de)iciency,
*t(s similar to a drought@ridden Dungle lacking in moisture< where the dried out vegetation
easily ignites, Both living and dead trees are then scorched and consumed, 6orest )ires
during the rainy season are rare but the hot season< when the vegetation dries out< brings
a danger o) )ire, This may happen even in a )orest monastery when it is very dry, Bahn
Tahd )orest monastery has in )act caught on )ire several times, This is due to its becoming
dry and parched,
8hen the heart becomes parched through lack o) Dhamma to cool and nourish it< the )ire
o) the de)ilements can rapidly take hold, This will then scorch everything coming into
e4perience, 6ire brings damage< so when the de)ilements blaKe within the heart how can
the heart itsel) escape harmJ -egardless o) its value it will become tarnished and
eventually worthless, #uch is the way o) the heart that has been constantly scorched and
consumed by )ire,
A )ire will damage our possessions depending on its intensity and e4tent, 0nless< o)
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 sa)ety vault or sa)e place within our heartsJ Er
are we continually e4posing ourselves to danger< always leaving ourselves vulnerable
without any concern )or our deserving heartJ 8e can use this approach when considering
our situation and learning a lesson,
The heart cannot )ind any happiness because it(s constantly being burnt, This )ire is the
blaKe o) greed< hatred and delusion that is described in the /ire "ermon.AB There(s
nothing doubt)ul or uncertain about this, *t(s a timeless truth, 8e need to take these
Dhamma Guestions onto a personal level< care)ully comparing and considering the
correctness and truth o) them there< and then we(ll at least be in a position to escape the

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blaKe o) greed< hatred and delusion that is described in the /ire "ermon.AB There(s
nothing doubt)ul or uncertain about this, *t(s a timeless truth, 8e need to take these
Dhamma Guestions onto a personal level< care)ully comparing and considering the
correctness and truth o) them there< and then we(ll at least be in a position to escape the
heat, 8e will have )ound a breathing space< a sa)e< cool place and will no longer be
always caught up in the con)lagration,
'ach o) you has made the e))ort to come here to practice, Fou may consider it as a search
for a safe+place for your riches 5 which are the virtue and skill)ulnessA/B you have
gathered< and their protection )rom the devastation o) the three great )ires,
6ighting ordinary outside )ires is di))icult enoughH especially when the blaKe has taken
such a hold that even water can(t contain it, The =village? hoses always seem to clog up<
and i) that can(t be )i4ed then the house will soon be charred remains and ashes, Turning
to e4tinguish the inner blaKe< however< relies on the assiduous cultivation o) virtue, The
meditation on loving (indnessA1B )or instance, The heart is then calmed and concentrated<
cooled and strengthened so that it can Guench the harm)ul )ires within,
/ire, almost by de)inition< must be hot, 'ven sparks burn and sting i) we(re in their way
when they )ly up, #o i) we go along allowing ourselves to be burnt< day a)ter day a)ter day
5 what(s going to be le)tJ The heart will be burnt out, The body may remain but the heart
will survive with a poor and indifferent sort of (nowing, without wholesome aspect
because it(s totally given over to the all@consuming de)ilements, *t is a knowingness
invested with su))ering< not with com)ort and ease, *t lacks lucidity and wisdom and is
completely overwhelmed in su))ering, #o much so that the heart seems worthless, *t will
need a sustained e))ort in cultivating meditation to e4tinguish the )ire within the heart,
This will steadily bring peace and happiness,
All the teachings o) the Lord Buddha are within our reach and range, 2e never o))ered
impossibilities or taught blindly and haphaKardly, Those o) us who practice should see
these Dhamma teachings as being o) vital importance and take them deeply to heart, Must
as we all shy away )rom pain and su))ering 5 which nobody wants 5 so we must incline
towards the remedy and antidote, And that is Dhamma,
En analysing the situation we will )ind that in doing the practice< the Guestion o) easiness
or di))iculty doesn(t appear so important, 8e have already care)ully reasoned it out and
are satis)ied and convinced o) its e))ectiveness, *t(s this that has obliged us to take up the
practice,
8e can only do our best, 6or who isn(t laKy when the de)ilements rule the roostJ This
laKiness< which loathes acting towards anything good or bene)icial< is with us all, *t always
likes to hold the lead but is certainly not going to deliver us )rom su))ering, 8e remain
complacent and negligent< steadily being dragged down through the deceit and coercion o)
the de)ilements, The Lord Buddha himsel) also went through and then overcame these
oppressions o) the heart, This is something we should use as a re)lection on our own
situation, Then< when laKiness and discouragement overwhelm us< we can encourage and
arouse ourselves with his ideal e4ample, A way will appear o) resistance and commitment
without always having to yield and submit, *t(s di))icult< yes< but Dust carry on and do it,
The way to overcome and transcend su))ering takes on a crucial importance i) we
acknowledge the truth o) su))ering, Etherwise< this predicament that we detest and dread
will always con)ront us, But merely intellectualiKing about ways o) escape< without actually
taking remedial action< isn(t going to get us anywhere, *t doesn(t matter whether a
techniGue is easy or di))icult< as long as it(s e))ective in ridding the heart o) its torments it
must be applied,
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will always con)ront us, But merely intellectualiKing about ways o) escape< without actually
taking remedial action< isn(t going to get us anywhere, *t doesn(t matter whether a
techniGue is easy or di))icult< as long as it(s e))ective in ridding the heart o) its torments it
must be applied,
8e are all )ellows and eGual in su))ering< in birth and death amid the various realms o)
e4istence, 'ven a)ter so long< we are still e?ual first, with no one coming in behind, 'ach
o) us has gone through repeated birth and death< matching each other in the su))ering
involved, There can be no competition or rivalry here )or we all manage an e?ual first and
are all in the same boat, *nstead o) achieving our top marks with the heart and Dhamma<
they come )rom being )oremost together in su))eringH )ollowing the guidance and direction
o) the de)ilements, 8ithout going against that lead there will never be an end to su))ering,
Dhamma is concerned with resisting the in)luence o) the de)ilements, *t uses care)ul
analysis and reason< perceiving that the source o) su))ering and danger must be remedied
in such and such a way, The putting@to@right may be di))icult or easy< but that is beside
the point, 8hen the cra)tsman works< he selects the appropriate tool )or the Dob 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 de)ilements and )or establishing the heart in
genuine wholeness and integrity come )rom the Dhamma, These Dhamma tools are varied
and need to be chosen to )it the circumstances, *) the heart is only mildly disturbed by the
de)ilements< we may apply a lighter control, The level o) mind)ulness and wisdom< the
strength o) application< the length o) our sitting or walking =in meditation? or
investigating< isn(t yet o) great signi)icance because the work isn(t at the critical stage,
2owever< when the de)ilements rise up to disturb and obsess the heart< and it )inds it
can(t unburden or release itsel)< we can no longer remain idle and indi))erent,
+ow is the time )or action, 8hatever is available is thrown in with a do@or@die attitude and
without thought o) surrender or de)eatH unless death does indeed come )or it(s then
beyond us, Eur response must be to mobiliKe all our resources and willingly endure the
pain)ul predicament, Eur resistance might bring with it su))ering but that(s nothing
compared with the aberrant e))ects o) de)ilement@born su))ering, *t(s this that sinks one so
thoroughly that there(s no telling when one might emerge,
8e all know about the discom)ort and pain o) sitting or walking in meditation )or long
periods, 8e(ve e4perienced the di))iculties involved in )inding strategies and skill)ul means
to oppose the de)ilements, 8e know this much, But when the )ruits o) our e4ertion arise it
will be e4perienced as something truly remarkable, The happiness and wonder that arisesL
The new insight with such ingenuity and resource)ulness, This is e4actly what we have
been hoping )or,
Ence the results arrive to Doin up with the cause we(ll be able to cope with any obstacle or
di))iculty that may arise, *) there were only hardship and struggle without the )inal
rewarding peace and contentment< then no one in this world would be able to continue, *
don(t mean Dust us ordinary people< but even the Lord Buddha couldn(t have awakened<
nor his enlightened disciples 5 whom we celebrate with%
"Buddha.m, Dhamma.m, "angha.m sarana.m gacchaami."
>* go )or re)uge to the Lord Buddha< Dhamma and #angha,>
The right time and opportunity will always eventually arrive and we will then be able to
manage the task, $erseverance is there)ore crucial< as is a steady and systematic use o)
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>* go )or re)uge to the Lord Buddha< Dhamma and #angha,>
The right time and opportunity will always eventually arrive and we will then be able to
manage the task, $erseverance is there)ore crucial< as is a steady and systematic use o)
clear reasoningH but should this weaken the de)ilements will immediately grow more
threatening and incisive, 8ith strong e))ort< with mind)ulness and wisdom sharp and keen<
the de)ilements will gradually )all away, De)ilements only )ear Dhamma< )or nothing else
can contain and subdue them, Dhamma is faith, diligent effort, mindfulness, samadhi and
wisdom.A3B
/aith is trust in the )ruits o) the Lord Buddha(s -ealiKation, That the Dhamma he o))ered to
the world de)initely leads out )rom su))ering 5 it is the )iyyaani(a Dhamma. That i) we
too practice )ollowing the Lord(s teaching< we will steadily and surely come to those same
)ruits,
Diligent effort will always bring the right and proper result to any action, 8hether the task
be internal or e4ternal it will be well accomplished when supported by diligent e))ort, This
will be evident in its outstanding and appropriate result,
&indfulness is the vital )actor that oversees each task< preventing any negligence or error,
"amadhi is the )irm< undistracted commitment to the task in hand right up to its )inal
completion, That is the causal aspect while the samadhi of result appears in the
established< concentrated mind, The heart o) peace and contentment, The samadhi of
cause concentrates on the action without vacillation or bias and the resulting samadhi
state is that o) tranGuillity, This leads up to e(aggataa, which the Lord Buddha described
as 'the mind having only one ob2ect', without depending on anything else,
Wisdom is penetrative discernment< which is necessary in checking out each situation% will
it be damaging or )ul)illing and e))ectiveJ 8e must rely on wisdom to investigate and
analyKe,
These are the )actors o) Dhamma that will steadily lead us out )rom su))ering<
accomplishing the work we set out to do, The Lord Buddha also described the /our Ways
to "uccessA7B as being o) eGual importance, They are%
"atisfaction.A"B 8hat is it that brings satis)action to usJ *) we are content with de)ilements
then that is what will spring up, 8hatever grati)ied us becomes the obDect o) our search,
8e want that and so that is what arises, 2owever< the /our Ways to "uccess are not
concerned with such low grati)ications but are directed at )ul)illing our high and virtuous
aspirations, They are the )our means to achieve those aims that lie within the reach o) us
human beings,
Together with satisfaction there is diligent effort,A9B attentiveness and applicationA:B to the
work< and all+around wisdom.A!B These combine to )orm a single e))ective )orce in
accomplishing the single obDective,
This is the Dhamma that builds the complete and whole human being, The heart becomes
)irmly based, '))orts to accomplish the work are consolidated with e4cellent principles<
methods and suitable customs and traditions, All o) this ensures that those who take up
the practice do not go counter to the basic principles o) Dhamma, Ence the heart is
attuned to Dhamma in this way it is sa)eguarded with the Dhamma+protection and will
steadily prosper, 2arm)ul )actors will )ade< because regardless o) how long the heart had
)allen into misery it was not ruined without any hope o) renewal, 6or once the heart is
purged through e4ertion it will be le)t bright< serene and happy, This then is the key< the
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attuned to Dhamma in this way it is sa)eguarded with the Dhamma+protection and will
steadily prosper, 2arm)ul )actors will )ade< because regardless o) how long the heart had
)allen into misery it was not ruined without any hope o) renewal, 6or once the heart is
purged through e4ertion it will be le)t bright< serene and happy, This then is the key< the
vital instrument in turning our aspiration into )ull reality, A mere passive wishing or easy
discouragement will abort such accomplishments,
8hatever you are doing or thinking< never )orget our great Teacher< the Lord Buddha,
8hen discouragement presses down< recollect his e4ample, 2is persistent e4ertion and his
Awakening through using these Dhamma )actors o) faith, effort, mindfulness, samadhi,
and wisdom. This is how he attained to Awakening,
8hat direction should one take to develop and nourish peace o) mindJ #o that< at the
very least< you can claim to be )ollowing the way< with a guide and teacherJ The Lord
Buddha e4plained his own )ruit)ul 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"
5 this phrase )inds its source in the )ive )actors o) faith, diligent effort, mindfulness,
samadhi and wisdom. *t(s these )ive )actors that arose with the Lord Buddha himsel),
""angha.m sarana.m gacchaami" 5 going )or re)uge to the #angha is Dust the same, +one
o) the noble disciples< regardless o) their =)ormer? wealth or class< were weak@willed or
easily discouraged, Ence gone )orth into Dhamma(s 8ay they were characteriKed by their
energy and diligent e))ort, This aspect o) e4ertion is a vital )actor in steadily upli)ting the
Guality o) one(s heart, These five factors and four ways go together to raise the heart<
releasing it )rom the oppressed condition o) worldlings sunk in su))ering,
#ome o) the disciples walked on their meditation path until their )eet blistered, 2ow(s that
)or strivingL #ome didn(t lie down )or three months at a time, The Ven, &akkhupala strove
like that until his eyes ruptured and were broken and blinded, *s that enduring in one(s
endeavor or notJ
As )or us< there(s no need to ruin our body but it would be good i) we could at least make
the de)ilements su))er a bitH so that they run away and hide, Don(t let them swarm all
over the eyes< ears< nose< tongue< body and mind, Ence in)ested with de)ilements you(ll
never be able to )ind Dhamma or anything essential within the heart, 2ow on earth are
you going to )ind any peaceJ
8e must rely on these Dhamma )actors to overcome those de)ilements that remain
dominant in the heart, These principles o) Dhamma must be taken deeply to heart 5 don(t
cherish anything else, They are the tools that will steadily deliver the heart to the per)ect
)reedom that we all priKe so highly, Four choice is between the heart o) )reedom and the
heart under the domination o) the de)ilements, #o which is better< the slave totally
deprived o) liberty or the )ree personJ
8e have long been passively submissive under the mass o) de)ilements and craving, *t(s
only when we become weary o) their domination and start to recogniKe their curse< that
we(ll be able to resist< by whatever way we can, 0ltimately< we(ll have to rely on these
)ive essential Dhamma tools to )inish o)) and eliminate the de)ilements,
8here is the arena and battleground )or anyone going into Dhamma practiceJ 8hat do
those who relentlessly walk their meditation path or sit cross@legged day and night take as
their battle)ield and Kone o) investigationJ The Lord Buddha brought )orward the /our
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8here is the arena and battleground )or anyone going into Dhamma practiceJ 8hat do
those who relentlessly walk their meditation path or sit cross@legged day and night take as
their battle)ield and Kone o) investigationJ The Lord Buddha brought )orward the /our
)oble Truths )rom the principles o) Dhamma, These 6our +oble Truths are there within the
body and mind o) human beings, Fou are human< so when you walk or sit in meditation
searching )or truth and Dhamma< it(s obvious that you must look )or the +oble Truths,
8e are aware o) the su))ering that arises in the body and mind o) human beings and
animals, 8e< unlike the animals< know a way to remedy the situation, 2ow can this
su))ering be so welcome and desirableJ 8hen it appears in the body it(s plainly unwished
)or< yet even with bodily ease and com)ort any su))ering that comes up will bring an4iety
and negative< unsightly behavior, And increasing distress mani)ests in an even more
unattractive way,
The tormented heart will always e4pose itsel) in detrimental ways< )or instead o)
alleviating and ridding itsel) o) su))ering it actually makes the situation worse, The idea
that one can be rid o) su))ering 5 (get it o)) one(s chest( 5 with harsh words and
o))ensiveness is completely mistaken, *n reality< the perpetrator not only hurts others with
outpourings )rom a soiled heart but also increases his own su))ering, 2e spreads and
multiplies his troubles rather than throwing them out,
Ene element o) the +oble Truths concerns the searching into how su))ering actually arises,
8e may be aware o) su))ering but to do anything about it we need to know its root@cause,
This is the originator< the producer o) su))ering or samudaya. The Lord Buddha usually
e4plained this as< sensual craving, craving for e@istence and craving for no+e@istence.A;B
Desire )or things that I love and aversion )or what I disli(e is the source o) our su))ering,
Those thought )abrications based in de)ilements are producing su))ering and so can be
classed as a source, All these branches and rami)ications spring )rom one main trunk 5
and that(s in the heart, The heart is embedded with the roots o) greed< hatred and
delusion,
'4amine your body and then turn your inspection inward to the heart, &heck on its
ongoing thoughts and )abrications, 8hat do you )indJ The endless proli)erating o)
thoughts that contrive and process su))ering )or both yoursel) and others, The Lord
Buddha taught about the application o) mind)ulness and wisdom to inspect what(s going
on, The heart appears an4ious and concerned )or these aggregates, But what(s the point
in thatJ The aggregates have their space here so surely there(s room enough in a
cemetery or crematorium ahead< Dust as there is )or everyone else in the world, 8hat can
all this concern and possessiveness achieveJ 8here(s the advantageJ 8on(t the result be
that o) 'unfulfilled desires that breed suffering'AB )or the heart, The Lord Buddha
there)ore advised against indulging such desires and to turn and e4amine the actual
situation,
The bodily aggregate is )ashioned and put together and is thus also destined )or eventual
breakup, Must that, This can be irre)utably seen once wisdom is brought to bear< and then
any possessiveness seems altogether pointless, 8e can then let go our grasp and allow
the body to )ollow its own natureH whether it(s still holding together or has entered the
inevitable )inal phase o) dissolution,
This world is )ull o) cemeteries awaiting each person and animal, '4amining the truth we
can no longer doubt the reality o) our reserved plot< or< indeed< the inevitability o) our
)uture death, &learly acknowledging this mortality means we can then let go of our
worries and concern, Death is a )undamental part o) the law o) nature that can neither be
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This world is )ull o) cemeteries awaiting each person and animal, '4amining the truth we
can no longer doubt the reality o) our reserved plot< or< indeed< the inevitability o) our
)uture death, &learly acknowledging this mortality means we can then let go of our
worries and concern, Death is a )undamental part o) the law o) nature that can neither be
denied or de)ied, Let nature take its course< and the earth< water< air and )ire will )ollow
their own essential natures,
That which (nows should genuinely know and not mistake water< )ire and air as 'myself'.
This acts like a parasite hooking in and trapping the heart in turmoil, 8e mis+ta(e them
)or sel) and thereby )all into su))ering,
The aggregate o) )eeling is much the same, 8e have e4perienced pleasure and painA/B
)rom the day o) our birth up to the present, 8hether it was a )eeling o) body or heart< it(s
all about impermanence, suffering and not+self. *t arises so as to pass away,,, 8hen this
=world o)? assumptions and suppositionsA1B has come )orward< nothing is able to keep
steady and unchanging,
8here e4actly is the su))ering in )eelingJ Bodily pains are not too di))icult to e4amine
when wisdom penetrates through, But the pain)ul )eeling in the heart 5 this is important,
8hen there is bodily pain there is also pain and su))ering in the heart that arises because
o) the sourceA3B o) su))ering, This is the way that the de)ilements trick all beings in the
world with their beguilements, The deception o) taking this body as myself must be
cleared by a thorough analysis o) the true nature o) the body, The investigation o)
pleasant and unpleasant )eeling is aimed at erasing )rom 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
(nowingness. Don(t mi4 them up, But anyway< that(s not possible as they are intrinsically
di))erent, 2ow can they become merged together into oneJ &an two individuals be
combined as only oneJ 2aving to bear the burden o) one person is heavy enough 5 but to
have the e4tra weight o) two< three< )our or )ive others,,, 8e don(t Dust take up the body
but also shoulder the other )our aggregates< which press down with the weight o)
attachment, *t(s the heart that takes responsibility and so the heart alone must bear the
conseGuences, That is su))ering 5 and there(s no compensation to be )ound, And yet we
still persist with such hanging on, This needs looking at to see the true nature o) pain,
There is then the aggregate o) perception or memory<A7B that remembers something only
to )orget it again, 8hen that memory is reGuired we may recall it anew and then it will
)ade away again 5 "sanyaa vaassa vim hati". That(s how the Lord Buddha described it
and who can argue with that, $erception is impermanent< memory )ades into )orget)ulness
5 "sanyaa aniccaa". This aniccaa was e4plained by the Lord Buddha and it(s this that we
now use when we chant )or the dead%
"niccaa vata san(haaraa 3 impermanent are all conditioned things."
But no chants or spells are able to conDure up a person or a sel), Fou won(t )ind any sign
o) sel) in all the )ive aggregates< )or they are impermanent, suffering and not+self.
*nvestigate and analyKe through to a more re)ined understanding, Don(t be so a)raid o)
dying< )or death like that isn(t )ound with the heart, By bringing in such )ears you(ll only
succeed in deceiving yoursel) and piling up su))ering, This goes counter to Dhamma< to
the truth taught by the Lord Buddha, *) you accept his 8ay then obviously you should
)ollow it and see the truth )or yoursel) rather than going against it, This is the true going
for refuge. "Buddha.m sarana.m gacchaami." *t(s a discerning o) the truth o) the heart
rather than a mere mouthing o) words, The Lord Buddha o))ered this Teaching to all
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the truth taught by the Lord Buddha, *) you accept his 8ay then obviously you should
)ollow it and see the truth )or yoursel) rather than going against it, This is the true going
for refuge. "Buddha.m sarana.m gacchaami." *t(s a discerning o) the truth o) the heart
rather than a mere mouthing o) words, The Lord Buddha o))ered this Teaching to all
creatures o) the world< and as that includes us why shouldn(t we too be able to
comprehend the 6our +oble Truths, They(re there within each one o) us,
+ow< about thought@concocting )ormations,A"B *s this contriving and )abricating o)
thoughts trustworthyJ 8e think up various )orms )rom various things 5 )or instance< take
the )orm o) a doll that is Guickly broken, Eur thought@)abrications are much the same, 8e
think up good or bad =things?< anything at all becomes a concoction to )ool ourselves, This
is why the heart is the chie) o) )ools< gullible and easily taken in by any deception, *t
believes in anything and is endlessly played )alse,
2owever< when wisdom is also present it will be able to keep in check and care)ully screen
such )abrications, They may appear a hundred or thousand times a second< but wisdom is
ready at every turn, 8hat can )ool wisdomJ *t realiKes that )ormations are )ormations<
and that (nowingness is the heart, 2ow can it be deceived by themJ 8hy be startled and
react to shadows arising )rom onesel) 5 )or this is what )ormations are,
*t is the same with consciousnessA9B that )licks on and o)) whenever anything contacts
through the senses and is known by the heart, *t is then concocted through )ormations
and memory into sel)@contrived delusions, 8e repeatedly )all )or our sel)@made )ancies<
and it(s this wrong taking up o) obDects that creates su))ering, The damage is done here
and this is where it must be seen,
Fou will learn about the +oble Truths right at this point, 6ollow and probe into it with
greater precision and re)inement< without concern over how many times you have to go
over it, The importance lies in the eventual clear penetration o) wisdom< which can pierce
through any attachment even i) it may seem as big as a mountain,
8hen wisdom is in close pursuit< craving will have to retreat into the big cave,A:B into the
heart, Driving )orward with wisdom< using impermanence, suffering and not+self =to
Guestion and probe? e4actly where the real substance o) these shadows is )ound,
$enetrating )urther< you will see that it only e4ists there in the heart where they have
gathered together, 'lsewhere< it(s Dust disassociated shadowsH e4citement and deception
over )orm< )eeling< perception< )ormations and consciousness,
Ence they have all converged< the heart must turn and investigate< right there< in the
heart, At this point we must be willing to )ollow them in and destroy them there< in their
hiding place in the heart, They are like brigands in ambush< waiting to shoot our heads
o)), 8hen bandits take over a place< no matter how valuable the building might be< we
must go in with e4plosives and blow them outH destroying it all< including the bandits, *)
all must be obliterated 5 so be it, 8e still have li)e and can build again< )or we managed
to avoid dying too,
This is how to deal with this most subtle sort o) de)ilement hiding out in the heart, 2it
them hard with the truth o) impermanence< su))ering and not@sel)< because these
de)ilements are the essence o) sammuti 5 all our suppositions about the world, They
must be crushed and dispersed )rom the heart< and then we(ll see whether the heart has
also been annihilated, +o< it is not destroyed, The heart has no cemetery, *t is undyingA!B
by its very nature 5 even when it still has de)ilements,
The Lord Buddha called this the complete dissolution o) the de)ilements% "the end of
danger, the ?uenching of the fires of greed, hatred and delusion" by the pouring o) the
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,
/,
1,
3,
7,
",
9,
by its very nature 5 even when it still has de)ilements,
The Lord Buddha called this the complete dissolution o) the de)ilements% "the end of
danger, the ?uenching of the fires of greed, hatred and delusion" by the pouring o) the
0ndying DhammaA/;B eli4ir, 8ith the de)ilements gone< only spotless purity remains, *t is
here in this )ully puri)ied heart that per)ect happiness is to be )ound, All work )inishes
hereH all proDects end here, The Lord said%
>Done is the task< )ul)illed is the holy li)e< there is no )urther work to do,>A/B All su))ering
ends with this right understanding,
The summit o) Dhamma is )ound in this puri)ied heart, The "Buddha.m+ Dhamma.m+
"angha.m sarana.m gacchaami" that we repeat to reverently recollect the Lord Buddha<
all gather and converge in this pure nature, Buddho, Dhammo, "angho are e4actly this
pure nature, &oncern with Guestions about the Lord Buddha(s final passing awayA//B in
*ndia 5 (how many centuries ago is it nowJ( 5 will now end, The true nature o) Buddha<
Dhamma and #angha will now be evident in (one(s own( heart o) purity, This is the heart(s
priceless treasure< where the true state o) things is seen and all Guestions settled,
8here did the Lord Buddha go when he finally passed away> The bodily aggregate
certainly disintegrated )ollowing its nature 5 bodies being the same anywhere, 2owever<
the puri)ied nature< Buddho, was not destroyed or annihilated )or it is not con)ined by time
or position, *t is this that we re)er to in "Buddha.m+ Dhamma.m+ "angha.m sarana.m
gacchaami". 8hen we can e4perience this )or ourselves< we will be able to veri)y with
complete certainty that this nature cannot be annihilated,
The arahant disciples understand this, 8herever they may be< they are together with
DhammaH with (Buddha< Dhamma and #angha(< having constant audience with the Lord
Buddha, Their minds are unshakable because the )ires o) desire are Guenched with the
waters o) Dhamma, "The ?uelling and cessation of all conditioning factors is supreme
happiness."A/1B These conditioning )actors are really samudaya, the source o) su))ering< so
when this is ended all that remains is supreme happiness,
The means and the results< the good and the bad< are within all o) us who are aware and
care, This nature that (nows is uniGuely suited to all levels o) Dhamma< up to and
including the state of purityA/3B and there(s nothing apart )rom this knowledge,
$lease try steadily to puri)y this nature that (nows, ridding it o) all obstructions and
oppressive in)luences, There will then be no need to make enGuiries about )ibbana, )or
having e4perienced the puri)ied heart all Guestions will be )inally settled,
*t(s appropriate to stop this Dhamma talk here,
+otes
raaga, dosa and moha. dittapariyaaya "utta
punya =$ali? or boon =Thai?
mettaa bhaavanaa
saddhaa, viriya, sati, samaadhi, panyaa
iddhi+paada
chanda
viriya
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7,
",
9,
:,
!,
;,
,
/,
1,
3,
7,
",
9,
:,
!,
/;,
/,
//,
/1,
/3,
iddhi+paada
chanda
viriya
citta
viima.msaa
(aamata.nhaa, bhavata.nhaa and vibhavata.nhaa
yampicca.m na labhati tampi du((ha.m
su(ha+, du((ha+vedanaa
sammati
samudaya
sanyaa
sa.n(haara
vinyaa.na
guuhaaseyya.m
amata.m
amata+dhamma
"=usita.m brahmacariya.m (ata.m (araniiya.m naapara.m itthattaa yaati
pa2aanaati."
parinibbaana
"Tesa.m vuupasamo su(ho."
visuddhi dhamma
1, The 2ighest Blessing
+ibbaana #acchikiriya &a
The Dhamma o) the Lord Buddha was revealed correctly and properly, *t was neither
hidden nor obscured but was clearly presented on every level according to the truth, 6or
e4ample< it states that virtue and wrongdoing<AB heaven and hell< )ibbaana, all really do
e4ist, *t continues uneGuivocally to maintain that the de)ilements are also things present
and e4tant, These truths can(t be denied, Fet why do such things pose a problem )or usJ
The Dhamma was openly and )orthrightly presented, There was nothing esoteric and
mysterious about it< )or it was e4pounded entirely in accordance with truth 5 the reality
that(s present now, *t was o))ered )rom every aspect and level o) truth< and yet we still
can(t understand it, *t(s as i) the Lord Buddha is saying to the blind and the dea)< >Look
hereL Look at thisL>, Apparently we must be like those blind people who can only grope
around but can(t actually see, 'ven though we know that the Lord has already e4plained
all about it< we still always seem to bump into su))ering, 8e(ve been told that su))ering
isn(t something to welcome and yet we are constantly caught up by it, This is because our
motives 5 the causes we put into e))ect 5 become aimed entirely at amassing the )ire o)
su))ering to heap on ourselves,

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isn(t something to welcome and yet we are constantly caught up by it, This is because our
motives 5 the causes we put into e))ect 5 become aimed entirely at amassing the )ire o)
su))ering to heap on ourselves,
Ene Guality o) Dhamma that the Lord has pointed out is that it is visible here and now 5
sandi.t.thi(o. 2appiness and su))ering can both be seen and e4perienced within ourselves,
Death is one e4ample o) this, The other Gualities o) ehipassi(o and opanayi(o are also
very important principles, ,hipassi(o 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, ',hi' re)ers to teaching the one listening to Dhamma and practicing it< so turn
your heart to look inwards to where the truth is )ound,
0sing more worldly terms< we can say that the truth is constantly proclaiming itsel)<
constantly inviting and challenging 5 because o) its candour and honesty it challenges us
to< "loo( here;". This 'ehi;' invites you to look< rather than getting other people to come
and see, 2ow can others see< when they neither know the truth nor where to look )or it,
The truth is in themselves but i) they don(t search )or it there then they are certainly not
going to )ind the truth inside us,
,hipassi(o 5 the Lord taught us to look at the truth< the truth about ourselves that is
right here,
Apanayi(o means to (bring within(, 8hatever we see or hear or touch needs leading inside
so that we can make good use o) it, Anything coming into contact through the eyes< ears<
nose< tongue and body< or appearing in the heart< must always be opanayi(o 5 brought
inward, 8hether it is concerned with goodness or wickedness< happiness or su))ering< the
internal or e4ternal< past or )uture< it must all 5 opanayi(o 5 incline towards the heart,
6or this is the principle source o) all internal a))airs,
The heart is preeminent and nothing surpasses it in importance, The issue o) the heart is
there)ore pressing and critical% "ll dhammas originate from the heart".A/B This statement
alone is enough to shake up the entire physical world, Ene(s slightest movement must
originate in the mind< and in )act< all dhammas must look to the heart as being )oremost,
Enly the heart is able to know about all the various things, 8hat are these various kinds
o) dhamma> There are wholesome dhammas and unwholesome dhammas,A1B These are
only )ound in the heart, Wholesome dhammas come )rom the resource)ulness and
cleverness o) the heart< which enables it to respond Guickly and appropriately to the
ongoing situation, *n )act< the various issues and conseGuences o) these ongoing events
spring )rom our own heart, 8hen unwholesome dhamma arises in the heart< bring up the
investigative wisdom o) wholesome dhamma to e4amine and recti)y our )oolishness 5
which is that unwholesome dhamma 5 so that it can be disposed o),
Apanayi(o is the inclining, drawing inward o) any e4perience, 8hether it be one o)
)oolishness or cleverness< happiness or su))ering< coming )rom anyone whatsoever< it all
needs to be brought inside and made a lesson )or the heart,
,hipassi(o is the viewing o) the point source< the well@ spring o) all issues, And that is the
heart, *t(s involved in never@ending activity< outper)orming commonplace machinery that
starts and stops according to its )i4ed schedule, The heart is never shut down but goes on
and on until the last day o) li)e,
*t makes no di))erence how much we grumble and complain about the su))ering involved
in this state o) a))airs, Enly by correcting it at its root cause will there be any practical
value, -ecti)y the cause and the resultant su))ering will diminish 5 in proportion to the
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*t makes no di))erence how much we grumble and complain about the su))ering involved
in this state o) a))airs, Enly by correcting it at its root cause will there be any practical
value, -ecti)y the cause and the resultant su))ering will diminish 5 in proportion to the
pro)iciency o) our circumspection and wise Dudgment, The Lord Buddha never pointed
away )rom these principles )or that would be like teaching one to catch hold o) distant
shadows, "There, over there;" 5 whereby one overlooks the real perpetrator< the original
cause, This is o) paramount importance because that(s where the de)ilements are born,
8hat are we going to doJ 2ow are we going to copeJ 8hat is the origin o) the su))ering
and the hardship that all beings must endureJ 8hat is the source o) birth< aging< sickness
and deathJ The de)ilements 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, #o when we get down seriously to investigate the structure< the cause and
e))ect o) all this< and gradually see the truth and steadily uproot the de)ilement 5 we
must do it here, This is the spot where our ignorance and stupidity binds and con)ines us<
allowing the de)ilements to accumulate and grow,
This is also the place where mind)ulness and wisdom< as they increase in their range and
discernment< must uproot the de)ilements, Mind)ulness must be maintained there with
care and vigilance, This place 5 which is the heart 5 needs to be closely protected and
sustainedH nourished with mind)ulness and with meditation, Mind)ulness protects the heart
by not allowing it to stray outside< whereby it would involve itsel) in e4ternal a))airs and
)inally return with )ire,
6rom protection one moves to eradication by analysing and probing into the reasons )or
this situation, 8e must then try to correct whatever is detrimental by e4amining its
)undamental nature and recti)ying it at its place o) origin, The essential point at issue lies
with the heart, *t is the heart that takes up birth and endlessly wanders through the
repeated cycles o) birth and death, The accumulated corpses o) Dust one person would be
enough to )ill the whole world 5 yet ignorance so blinds the (owner( that nothing is known
about the true e4tent o) the situation, 8hat remains is Dust deception and delusion< where
no essence o) truth can be )ound,
This is where you should try to advance your mind)ulness so that it can come to terms
with the thoughts and imaginings bubbling up in the heart, 8ith awareness in attendance
the slightest rippling o) agitation in the heart will simultaneously arouse (mind)ulness and
wisdom,( As we sit and watch right at the place where all developments originate 5 right
at the heart 5 we will gradually start to notice the )irst )lurries o) activity,
This is where the deception o) the heart begins and the heart will need wisdom to get to
the truth o) it, 8e(ll also have to investigate the nature o) the body until insight is
implanted in the heart< so that the truth o) each bodily part is deeply )elt by the heart, By
repeatedly e4amining and going over each part the heart will understand more and more<
and the initial understanding will deepen to pro)ound conviction,
/orm.A3B Listen< what is this form> 2air o) the head< hair o) the body< nails< teeth and skin<
)lesh< 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, 8hile e4ploring and probing<
mind)ulness will need to )ollow each observation o) a part or organ o) the body, Let
mind)ulness direct the work o) investigation< being constantly in attendance, Let wisdom
screen and process the in)ormation )or a more and more subtle understanding, This is our
work and task,
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mind)ulness direct the work o) investigation< being constantly in attendance, Let wisdom
screen and process the in)ormation )or a more and more subtle understanding, This is our
work and task,
Eur previous occupation with thinking and imagining< with dri)ting and wandering< always
lacking in mind)ulness has been o) enormous harm to the heart, 8hereas this other work
is directly leading to the ending o) the internal su))ering and danger, Mind)ulness holds
down each piece o) work< while wisdom e4plores< and knowledge )ollows through each
bodily part and provides a guideline )or the heart to )ollow, Mind)ulness and wisdom must
constantly )ollow along closely< as writing )ollows the ruled line, This is the '*ammatthana
Tour', the 'in+$sight+seeing meditation trip around the cemetery )ound within ourselves,
Fou must not allow wish)ul over@eagerness )or a speedy realiKation to inter)ere with the
investigation, Ceep your understanding )ollowing what is currently being investigated,
&ontinue the analysis and di))erentiate and penetrate into the nature o) this bodily
aggregate, *t(s covered with a mere membrane o) skin 5 that still manages to deceive the
eyes o) us all, *t(s not even as thick as a palm@lea) manuscript, That(s skin, Fet whichever
way your investigations proceed they must always be aimed at the overcoming o)
delusion, That won(t be all< )or they will soon start to become a Guite )ascinating and
absorbing e4ercise too,
AlrightL 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 )or the
ride( but with mind)ulness in )ull attendance together with wisdom checking each
e4perience, *n this way wherever you look you(ll )ind the true Dhamma,
This can be considered the work o) purging and eliminating the poison o) attachmentA7B
which in)iltrates and in)ects every part o) the body, *t is primarily because o) this
attachment that su))ering is spread everywhere, This (universal su))ering( re)ers to the
su))ering in the heart caused by attachment< rather than any other sort,
The bodily pain and su))ering arising )rom illness 5 the aggregates must always )all under
the law o) impermanence< su))ering and not@sel) 5 was e4perienced 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 5 without negligence 5 these things so that it(s no longer
a))ected by them, This is because the envisioning o) onesel) is done so that you can
investigate and get to the truth, This is the important )actor in preventing anything )rom
a))ecting the heart, *n other words< su))ering can no longer arise within< because the body
is no longer imagined and credited as being 'me' or 'mine'.
'4amine this body, $robe right into it, Alright then< what is skin really likeJ 2ow about
those animal hides that are made into handbags and shoesJ
Let(s look at the whole lot% the )lesh< sinews and bone, #ee hereL Both animal )lesh and
human )lesh are much the same, Delve into it 5 what(s the nature o) boneJ 8hat(s the
di))erence between animal and human boneJ Look to see the )ull truth within yoursel),
&arry on inL $enetrating this body that inherently poses such a challenge to us,
#o why can(t we )athom it outJ 8hy isn(t the heart bold and courageousJ Ence we begin
to see the truth< it will be enough to start challenging the deception, The truth< realiKed
with wisdom< is potent and able gradually to wipe out those )alse and treacherous views
until they are entirely eliminated,
The truth that appears within the heart arises through mind)ulness and wisdom, This truth
is valid in two aspects or conditions% *n one respect there(s the truth o) the aggregates
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until they are entirely eliminated,
The truth that appears within the heart arises through mind)ulness and wisdom, This truth
is valid in two aspects or conditions% *n one respect there(s the truth o) the aggregates
whose very e4istence o))ers us a challenge, And then< when wisdom has )athomed and
realiKed the truth o) those conditions< there will be the truth within the heart, #uch is the
way o) uprooting the de)ilements, Ence these two truths meet and connect they are no
longer harm)ul and will e4pel all the poison and danger out )rom the heart,
8hile on the '*ammatthana sightseeing tour' o) the body< we have e4amined and
investigated its various organs< both large and small, +ow we have to continue this
*ammatthana trip to see how this body ends in trans)ormation and dissolution, 8e must
)i4 our attention here to see in what way it will decay and rot< until it has disintegrated
and dispersed, The body must de)initely go this way< though which aspects we target can
be adDusted according to inclination and pre)erence, #uppose that we wish to )i4 our
attention on one particular obDect< so as to clearly see it within the heart, 8hatever obDect
we take 5 skin )or instance 5 must be )irmly held and targeted so that it appears as an
image in the heart,
#hould the image appear high or low< don(t speculate about its position, The obDect under
investigation must be taken as the target )or our awareness< with mind)ulness directing
the way without distraction, 2owever much the obDect might appear to e4pand< Dust see it
as it is in the present, 8hether it(s high or low< let there Dust be awareness o) that without
wondering i) it(s too high or too low< or has already le)t the body,
At )irst we might wonder why it is that although we set our investigation inside the body<
the particular part now seems to be e4ternal to it, Don(t allow such thoughts to intervene,
By not permitting awareness to wander )rom its target 5 whatever position it may have
assumed 5 the obDect will give us a sight o) (the e4traordinary and wondrous(, 6or
e4ample< i) you concentrate on flesh, o) whatever part o) the body< see it clearly within
yoursel) and then you(ll observe that it will gradually trans)orm itsel), 8ith mind)ulness
)irmly established 5 which is when we have undivided attention )irmly )i4ed in )ront o) us
5 the heart will know that it is doing the work and that wisdom is doing the analysis, *n a
short while that obDect begins to trans)orm itsel), *t starts to decay and decompose,
-ight then, Let(s get to see this clearly< without )ear o) death, 8hy should we be a)raid
when we are looking at the truth o) the matter and not our own mortalityJ .o ahead then<
let it disintegrate, * did my own investigations in this way, 'ach o) the di))erent
bodily@parts Dust broke@up, *t was really )ascinating doing this investigation< this
e4ploration into one(s own body, Fet while being absorbed in the investigation< it then
seemed as i) the body had completely disappeared, Awareness o) the body was not
apparent even though * was investigating the body,
#o, The body disintegrates, The head )alls o)),,, and an arm breaks o)) right there< in )ront
o) one, Then the other arm goes< and a length o) bone< and everything inside ruptures
and bursts out, Ceep on looking, Be absorbed in watching the body as it )alls apart,
#ome o) the bodily )luids seep out into the ground and some evaporate into the air, That(s
the way it goes, Ence all the liGuids are lost into the ground and atmosphere< the bodily
parts start to dry out and steadily dehydrate until they )inally crumble into dust, Then the
dust )rom the bones o) the body and the earth itsel) merge into one, This is seen so
clearly,
Those more solid parts< like a bone )or instance< could be taken up and seen as i) it(s
burnt in a )ire or as it slowly decomposes and crumbles away, 'ventually they all seem to
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Those more solid parts< like a bone )or instance< could be taken up and seen as i) it(s
burnt in a )ire or as it slowly decomposes and crumbles away, 'ventually they all seem to
have become one with the earth,
*n this particular investigation both the earth and water elements appeared the most
vividH but especially the earth element, The water element seemed to remain as water<
while neither the air nor )ire elements posed any problem, 0nlike the courser< more solid
parts< they didn(t seem the weighty obDects o) this investigation and there)ore didn(t
appear so vividly to the heart,
Ence this stu)) had completely dispersed into< and become one with< the earth< the heart
was empty and bare, At that moment everything was void,
2owever< when you are doing the investigation< please don(t speculate about such things,
Must take the truth within yoursel) as your own< as your living testimony, Don(t bring in
outside speculation )or witness and mode o) practice< because that(s about other people
and doesn(t belong to you, 8hat you have realiKed by yoursel) is your own< and whatever
that might be< let it happen within yoursel), Four own realiKation and e4perience are what
matters, #o remember this as you go )urther,
At other times the results o) the practice were not always e4actly the same, Although they
would still be )ollowing the natural course o) things, En occasion the body would have
dispersed into the earth< but some skeletal parts were le)t in a partial state o)
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 o) one(s body 5 yet the heart was still able to create such things,
A moment later and the ground suddenly seemed to swell up out o) nowhere and the rest
o) the remains were swallowed up, And so they all were trans)ormed into earth, 8hen
that was done< the heart turned around to another angle and,,, everything disappeared,
'ven the ground that had so suddenly swallowed up the bone )ragments was no longer
there,
There was the knowledge and realiKation that% 'ha; ,very 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 )eeling o) wonder and
amaKement arose< because my investigation had never ended like this be)ore, But now it
had actually happened and was vividly perceived and e4perienced, The heart was now
one< without a single moment o) duality< because it was stead)ast and constant in a true
state o) oneness,
=+ormally<? as soon as the heart begins to stir< it will )orm two with the thought process<
but here< there was absolutely no thought process, All that remained was bare awareness<
which was marvellous and amaKing, At that moment there was no physical world 5 no
trees< no mountains, +othing was present, *t was empty and void as i) it was all space<
however there was also no conDectures using such ideas, Enly (nowingness was present,
The heart was stilled like this )or hours and then< having emerged )rom that condition< any
obDect )ocused upon appeared empty and void, #uch an e4perience probably only happens
once )or each practitioner, 6or me it happened Dust that one time and has never occurred
again, 2owever< the investigative process can be repeated and will eventually be
success)ul every time< depending on the skill)ulness o) the heart,
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again, 2owever< the investigative process can be repeated and will eventually be
success)ul every time< depending on the skill)ulness o) the heart,
The trans)ormation process into earth< water< air and )ire will then be vividly seen every
time one investigates it, This repeated e4perience strengthens the heart< )amiliariKes it
with the truth o) the elements and enables it steadily to uproot the view that they are 'me'
or 'mine'. 6or that(s how things really are 5 this body is made up o) elements< when one
talks in terms o) elements< or it(s the earth element, *t is not 'me' or 'mine' as one(s
various opinions and imaginings like to impute and depict,
-epeated investigations will steadily deepen your insight until you are able clearly to
comprehend and detach yoursel) )rom 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, 8e could also call it
a conditioned phenomenon, i) we wanted to, Ence this is su))iciently understood< nothing
can pose a problem any more, 8hatever the heart may call it< it won(t make any
di))iculties< because the problem has always lain solely within the heart,
Eur problems have to be dealt with by disengaging )rom )antasy and delusion< and by
entering into the truth of Dhamma. This is that (bare awareness( o) the (bare elements(,
8e might designate body but that(s Dust the bare elements. Turning in towards the heart
is bare awareness. 8e then have the two as the bare truth. Alright then< i) feeling springs
up let it carry on< )or it(s (elemental( or a natural processA"B similar to the body, This is
how they are connected,
#erception or notionsA9B are concerned with knowledge o) the heart(s engaging in thought
concoctions, 8e know that it has gone out )rom the heart and is engaged in a particular
thought )abrication or supposition, En becoming aware o) this the heart will withdraw and
perception will stop straight away, But i) 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 mind)ulness catches up, 6or it will then cease to concoct concepts and
associations o) ideas, This is what is meant by mindfulness matching up 5 and i) it can(t
catch up with the train o) thoughts< they will perpetually go on and on,
*nvestigating the body should become one o) your maDor concerns, The Lord Buddha
there)ore taught the /our /oundations of &indfulness that are all )ound within this body
and mind, And this includes the +oble Truths, Fet what might be the purpose o) all these
investigationsJ They are aimed at enabling the heart to understand the truth o) the
situation and thereby let go o) its deluded attachment, *t will then come up against this
being+a+self.
#o then< when our con)used misconceptions concerning the )our elements and the )ive
aggregates are resolved< we must then turn to investigate the delusion o) the heart, #eeL
There is a problem remaining,
This level o) delusion is more insidious due to the subtle nature o) its de)ilements, 8e
need to move in closer to e4amine and then decide what to use as the basis )or this
investigation, 8e are investigating the heart and the heart is naama+dhamma.A:B #o are
)eelings< de)ilements and wisdom itsel)< so it doesn(t Dust apply to the heart, )aama+
dhamma's are able to coe4ist and interrelate and this means that the de)ilements and the
heart can associate together,
*t(s wisdom then< that must do the probing )or it too is a naama+dhamma. 8e must
investigate in the same way as we did with the aggregates< by di))erentiating and
analysing so as to see through to the true nature, Then we must put the heart in the dock
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*t(s wisdom then< that must do the probing )or it too is a naama+dhamma. 8e must
investigate in the same way as we did with the aggregates< by di))erentiating 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 o))ender,A!B
The heart has gathered its offenses into itsel) and is conceited< thinking itsel) all@wise and
all@knowing, *t thinks it knows everything about this physical world o) sense impressions
and aggregates, But it doesn(t yet know about itself. This is where it gets stuck, This is
where it is ignorant, 8isdom must now be turned loose into the heart< dissecting and
cutting away so as to penetrate it, 8e must thrust through to that (nowingness, which is
the body o) conceited awareness< which )orms the real delusion o) the heart,
A care)ul and thorough scrutiny and analysis o) the condition that has in)iltrated within the
heart< will show that it(s Dust another natural process,A;B The heart< there)ore< won(t
come to ruin by such a rigorous investigation, +evertheless< one(s investigation can(t be
eased back )or )ear o) harming it< because i) the heart is able to stand up to the truth it
will prevail and won(t be destroyed, *t 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 o) anything< not even o) the
heart, Don(t be a)raid that the heart will be destroyed or ruined, Ence wisdom has
completely wiped out the in)iltrators< every kind o) de)ilement will disappear, 6or it(s this
that makes up all the )alsity e4isting within the heart, 8hen 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,
$lease notice there)ore< that it is the heart that is dominated by the de)ilements, And that
once wisdom has totally shattered and cleared the de)ilements away< the heart will be
trans)ormed into the state o) purity, This is the genuine purity, 2ow can it vanishJ 8ere it
to disappear< how could it be pureJ That dies< that is ruined< but this is the genuine
deathless< the undying.AB *t is undying through purity and doesn(t turnA/B 5 unlike the
immortality that spins with the revolving wheel o) birth and death, This is the vital truth
present in the midst o) our aggregates,
#o we come to the main culprit< the one that incites and agitates the heartH pressing it
into )alling )or the world< )or the elements< )or the aggregates< )or pain< illness< and
con)usion, *n truth< these things don(t have anything to say about the matter, The body is
how it is, 6eeling arises as it should 5 it doesn(t know that it(s pain or pleasure or neutral
)eeling, *t is this heart that goes and gives meaning to them and a)terwards is duped by
those sel)@made meanings, *t gains nothing but harm and a))liction )or itsel) in the
process,
8e must there)ore inGuire into this, 8hat can be lost by a vigorous e4amination into the
true state o) a))airsJ *) the body should break< let it break, *t comes< like all things in the
world< under the law o) impermanence< su))ering and not@sel) 5 Dust as the Lord always
said it did, 2ow can we inter)ereJ Let go o) itL *) it can(t endure< then let it goL 'verything
in this physical world is breaking and dissolving, #ome sooner< others later< but surely our
aggregates can(t last )or aeons and aeons< )or they too )all under the same law and limit,
#o let(s investigate to see our aggregates according to truth< be)ore they break up, This is
encompassing< all@around wisdom< ready clearly to see pain)ul )eeling coming on the
scene,
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encompassing< all@around wisdom< ready clearly to see pain)ul )eeling coming on the
scene,
Alright then, Today we climb into the =bo4ing? ring, That(s it, Today< we are going into the
ring to see and realiKe the truth in accordance with Dhamma, 8e(re certainly not going in
there to )all down or collapse, 8hen pain)ul@)eeling arises< that(s pain(s business< but the
investigation o) it belongs to mind)ulness and wisdom, 8e are searching )or the truth so
how can we be knocked down, 8e don(t do it )or our down)all< but )or victory and )or
penetrative insight, 6or the all@embracing realiKation o) truth 5 o) every aspect o) truth
within our heart, Victory will bring us )reedom< and it(s this that is 'the highest
blessing'.A1B
The Lord said that%
"The reali<ation of )ibbaana is the highest blessing."A3B
#o you can see that this is the way to go, +ibbaana is concealed because the heart is
covered and obscured by de)ilements< craving and ignorance, This has to be cleared and
put right by investigation and an analysis to gain insight into the truth, *t is the way to
uncover and reveal all the things that have been hidden, *t(s called the way o) realiKing
+ibbaana and seeing it clearly within the heart 5 here is the highest blessing. 8hat can
be any higher than thisJ
6rom here on it is%
"Whatever comes into contact, this heart is no longer sha(en or upset. )othing can reach
it or affect it." so(a vira2a (hema etam mangalamuttama."A7B
This is the secure and bliss)ul heart 5 "(hema.m" 5 and it is the highest blessing, These
two blessings that *(ve mentioned are )ound in the heart< and nowhere else, *t is the heart
that is the blessing< yet it can also become a bane,
-ight at this moment< we are turning the malediction that has in)iltrated our hearts into
the benediction ')ibbaana sacchi(iriya'. #o then< let(s open and clear all o) this%
"Tapo ca brahmacariyanca riya sacca na dassanam."
2ere< 'tapo' means the burning up o) de)ilements, They sear the heart with their own heat
so we must turn on them the dhamma@torch<A"B which is mind)ulness and wisdom, *t(s
putting the heat on the de)ilements and burning them out,
'riya "acca' and 'dassanam' is the realiKation o) the 6our +oble Truths% "uffering is now
)ully understood by the heartH its Bause is completely relinGuishedH the #ath is )ully
developed to its ultimate level o) greater@mind)ulness and wisdom,A9B All that(s le)t to say
is< the Bessation o) su))ering is now )ully apparent,
This is what is meant by seeing the Truth of Dhamma, and the one who truly knows this is
the one who reveals +ibbaana, This one is the heart that is no longer shaken and upset by
all the worldly dhammas.A:B
#o then< shouldn(t we try to reach the essential< the heart o) the matter, As )ar as the
aggregates and body go< well< we already have gone into that, *t(s the heart that really
counts,
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,
/,
1,
3,
7,
",
9,
:,
!,
;,
,
/,
1,
3,
7,
",
9,
:,
aggregates and body go< well< we already have gone into that, *t(s the heart that really
counts,
*) 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 )rom time immemorial, 8e have )ollowed that way )or so
long< dying and being born again and again,,, &ontinuing along the old highway,
This so@called (highway( is really the common course o) things< the way the world gets
along, +o one can block this path and all must )ollow it, Fet surely by now< you are
starting to have an inkling o) the truth, 8hat else can * say,,, * can(t present anything
more, $lease take this up and e4amine it with care, Don(t be careless and complacent,
",ndeavoring for the reali<ation of )ibbaana is the highest blessing
3 )ibbaana sacchi(iriya ca etammangalamuttamam."
And one day it must de)initely belong to the )ollowers o) the Lord Buddha< to those who
determinedly strive on,
May * close this Dhamma talk with that,
+otes
boon and bahp. =Thai?
"&ano pubba.mgamaa dhammaa"
(usalaa dhammaa. a(usalaa dhammaa
ruupa
upaadaana
sabhaava dhamma
sanyaa
naama+dhammaH incorporeal,
o))ender N na( tote, o))ences N tote =Thai?
sabhaava+dhamma
amata.m
vi+va.t.ta. va.t.ta+ca(ra
)rom the Mangala #utta< on the (highest blessing,(
")ibbaanasacchi(iriyaa ca etam ma.ngalamuttama.m"
"#hu.t.thassa lo(adhammehi citta.m yassa na (ampati,
so(a.m vira2a.m (hema.m etam ma.ngalamuttama.m."
tapa dhamma
mahaa+sati. mahaa+panyaa
lo(a+dhamma
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3, The *nternal and the '4ternal 5 The True
and the 6alse
Developing the #amana in the 2eart
8henever Ven, Acharn Mun touched on this particular topic in his Dhamma talks or
conversation< he would always say,,, * think it(s in the &uttodaya collection.AB But there
it(s only couched in general terms< whereas * recorded it in more detail than the compiler
o) &uttodaya. The Ven, Acharn himsel) didn(t always go into detailed analysis but what he
said was enough )or us to understand the implications, 8hen he brought up the whole
tree trunk the )iner points and branches would come along too,
8hat he said was this%
"The Dhamma of the !ord Buddha is pure by nature, but when it comes to stay in an
ordinary worldlingC4D it becomes counterfeit and is corrupted. Anly when it's placed in a
)oble AneCED is it the real, genuine Dhamma."
That was the general way in which he described it,
There are many levels o) +oble Enes% "tream+enterers are the )irst level< )ollowed by
once+returners, non+returnersA3B and then arahants as the )ourth, 8hen we analyKe it in
this way< we can then go on to say that in the hearts o) stream@enterers< the dhamma of
stream+entry is pure and true< but the dhammas of once+returning, non+returning and
arahantship are still corrupted, The stream@enterer may commit all these dhammas to
memory and )ully know the way to reach them< yet even so they remain )alsi)ied in his
heart< in spite o) his awareness,
The once@returner is still counter)eit on the levels o) non@returning and arahantship while
the non@returner remains )alse to the dhamma o) arahantship, Enly when arahantship is
attained does every level o) the Dhamma become )ully complete in the heart< with no
corruptions at all,
#ome may argue that< 'since the Dhamma of the !ord Buddha is real and pure, it must
remain so wherever it might be. It can be compared with pure gold which though fallen in
the mire is still pure gold. It can't turn into mud or muc(.'
*) we )ail to analyKe this )urther< it does indeed seem that (gold can(t change into mud(,
But who will deny that there isn(t any mud aroundJ The dirt is smeared over and
contaminates the gold as they lie there together, *s there no di))erence between gold that
has )allen in mud and that which hasn(tJ E) course there is, 2ow can anyone assert that
the pure< uncontaminated gold and slime covered gold are both eGually pureJ #urely<
there must be a di))erence,
A second illustration could consider )ood< prepared and ready to eat, *) the morsel was to
drop )rom our )ingers and land in some dirt< then what had been eminently eatable
becomes unacceptable 5 and even o))ensively so, Alternatively< i) the actual )ood
container is soiled< then regardless o) how succulent the )ood appears< once it(s placed in

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A second illustration could consider )ood< prepared and ready to eat, *) the morsel was to
drop )rom our )ingers and land in some dirt< then what had been eminently eatable
becomes unacceptable 5 and even o))ensively so, Alternatively< i) the actual )ood
container is soiled< then regardless o) how succulent the )ood appears< once it(s placed in
the dirty vessel it too becomes contaminated, 2ow can it remain pure when it(s mi4ed
with dirtJ
The Dhamma o) the Lord Buddha is much the same, *n this case the vessel eGuates to the
heart< which alone is suitable )or receiving Dhamma, 2owever much the heart has been
soiled will rub o)) on the Dhamma when it comes into contact and associates with it, *t is
this impurity that the Lord described as (counter)eit and corrupted(,
6urthermore< although the palm@lea) scriptures are Dhamma< when we look them up and
study them< we can only commit them to memory and retain them in mind, Fet that mind
is already )ull with de)ilements so the Dhamma that comes into the heart is really more a
'rote+learned Dhamma' than the genuine thing, *) it is the authentic Dhamma< why don(t
the de)ilements all disappear )rom our hearts since each o) us has studied and engraved it
in our memoryJ 8e(ve gone into every intellectual aspect o) Dhamma 5 including the
subDect o) +ibbana 5 and yet we can(t go beyond the )act that our hearts remain brim)ul
with de)ilements, This is why 'Dhamma' can be )alse,
Take up the Lord Buddha(s Dhamma< both the theory and the practice<A7B and open it up
through practicing what was correctly taught there, Enly then will the true Dhamma begin
to emerge )rom what has been memoriKed, 8e committed it to memory as an outline and
plan< ready to put into practice< rather than Dust storing it away, *t(s similar to the building
plans )or a house, -egardless o) how many hundreds or thousands o) designs might have
been drawn up< they are still merely speci)ications and not a house, *t can(t be properly
called a house until its construction 5 )ollowing the blue print 5 is completed,
&ommitting it to memory )or practical use is one thing< but simply to store it away without
any interest in its practical application is something else, 8hatever happens< that which
has been studied must then be put into practice, 2aving practiced you(ll then undoubtedly
e4perience the results of practice,A"B which are steady< penetrating discernment and
realiKation, 8e Buddhists should take both the theory and the practice as being basic to
the Teaching< being its )undamental Dhamma, By so doing the TeachingA9B and its
)ollowers will e4cel in Dhamma< in virtue and in the knowledge and understanding that
brings calm and peace to both the individual and all the community,
The case then is that the Teaching is merely retained in memory< or it Dust remains
inscribed on palm leaves, The person goes one way< that which has been memoriKed goes
another way and the way o) practice goes in yet another direction, They don(t harmoniKe
and are all in a constant state o) con)lict right there in the same individual, 6urthermore< it
also disturbs and annoys other people< making them wonder how the )ollowers o) the Lord
Buddha can be in such a mess, #uch criticism is well@)ounded and irre)utable, 8hatever is
wrong must be accepted as such,
Ence the theory is put into practice< the results will be in harmony and you(ll truly be able
to understand according to your present ability, 8hatever your practice has enabled you
to e4perience in the heart can plainly be described, Fou(ll be bold and con)ident when
talking about them without )ear o) contradiction 5 )or you(ve seen it )or yoursel), 2ow
could there be any misgivingsJ There(ll be no scruples or twinge o) conscience because it
isn(t a matter o) guessing or blind hypothesiKing, Fou spoke )rom your own e4perience
and insight and didn(t plagiariKe anybody else, 2ow can it be wrong and how can one be
intimidated or shakenJ 'very one o) us is seeking )or the truth, 8e know the truth as )ar
as our ability allows and can talk about it so )ar as we know it, 2ow then can there be any
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isn(t a matter o) guessing or blind hypothesiKing, Fou spoke )rom your own e4perience
and insight and didn(t plagiariKe anybody else, 2ow can it be wrong and how can one be
intimidated or shakenJ 'very one o) us is seeking )or the truth, 8e know the truth as )ar
as our ability allows and can talk about it so )ar as we know it, 2ow then can there be any
di))idence or misgivingsJ There are none< o) course,
*t was never said that the Lord Buddha took a ')ibbana course' at any institution, +or did
he go to any school to study about the ,ightfold #ath or the &iddle Way of #ractice. En
the contrary< this was something he taught himsel) through analysis and investigation
leading up to 'nlightenment, 2e realiKed and e4perienced Dhamma to his heart(s
contentment and then declared this Dhamma to the world, 8ho can be more
accomplished than the Lord Buddha )or he is a "elf+enlightened Ane,A:B and the )ounder o)
the 8ay o) Buddhism,
*) we wish to match up to the Teaching< to )ind the way to growth and bene)it< we must
make ourselves worthy )ollowers o) that +oble Teaching, *t then wouldn(t be a case o)
vainly carrying the stack o) scriptures, At the same time being unable to use them to
make even a scratch on the de)ilements resident in the heart< or to gain any practical
value, This doesn(t measure up to the reputation o) the Lord Buddha nor to the purpose o)
his Teaching< which is the removal and elimination o) the de)ilements, *nstead we
shoulder the burden o) the de)ilements by merely learning the Dhamma by rote, That(s
Guite contrary to the purpose o) the Teaching, And it e4plains how Dhamma becomes
worldly and mundane,
The way )or Dhamma really to be Dhamma is by the practice that *(ve already mentioned,
8hen the te4ts have been studied and one turns to practice< only then will the truth be
learned, This is because the Lord Buddha(s way o) teaching was the Well+proclaimed
Dhamma.A!B *t doesn(t go wrong or deviate )rom this principle unless it(s through the
practitioner(s own misunderstanding, *) that happens< there isn(t much that can be done
because it runs contrary to the truth< which is Dhamma,
The Dhamma Teachings o) the Lord Buddha are like merchandise that boldly challenge
any test o) validity or Guality, This (Dhamma merchandise(< regardless o) the market
place< will put all the other products out o) business because people are always on the
lookout )or a good and genuine product, Ence they(ve seen it< how can they )ail to
recogniKe its worth 5 even small children can perceive that much,
2owever< Dhamma is no material commodity that can be advertised to compete with
other products, *t can only be appreciated by those who have e4perienced it< and can only
be individually realiKed, Fet this isn(t aimed at the accumulation o) de)ilements< whether
boast)ulness or conceit, 'very stage o) insight and realiKation is )or the sake o) uprooting
de)ilements< )or these are inimical to both onesel) and others, 2ow then could one show
o)) and boast 5 )or that(s promoting and e4hibiting the de)ilements, That(s enough to
make anyone sick and it certainly isn(t the way to get rid o) them,
*t(s because o) this that those who practice and understand anything about Dhamma
appear serene and at peace, Their speech is appropriate to the circumstances and when
there(s no reason to say anything they remain silent, They are neither grasping nor
covetous but live like a samana,A;B responding serenely and appropriately with words or
stillness, This is what the Lord re)erred to when he said%
"To behold a samana who is free from corruption and perversion is the highest
blessing."AB
The samana here can be considered in )our stages% The )irst is stream@enterer< the second
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blessing."AB
The samana here can be considered in )our stages% The )irst is stream@enterer< the second
non@returner< the third once@returner and the arahant as the )ourth,
The standard viewpoint re)ers to those who have become a samana by virtue o) their
attainment to the various levels o) Dhamma% stream@entry< once@returning< non@returning
and arahantship. All o) them are a blessing to those who look to them with respect, This is
the e@ternal samana.
Turning within to the internal samana. 8e see the )irst< second and third samana in the
heart by investigating the Dhamma@truth, *t(s this that uncovers the #ath and the /ruit so
that they can be clearly perceived within the heart, And it )orms another o) the highest
blessings. 8e must turn inward )or our own bene)it< or else we will be constantly
searching )or the e@ternal samana, always speculating as to who is at what stage, +one o)
the stream@enterers< once@returners< non@returners or arahants wear labels or insignia
like military o))icers< so how can we pick them outJ And i) they are genuine how can we
know )rom their behavior and deportmentJ They would never )launt their achievement in
the gross way the world likes to indulge in, Those with impeccable virtue< who seek a)ter
and are imbued with the Truth and Dhamma< can(t possibly behave in this way, #eeking
out this kind o) samana to pay our respects is )ar )rom easy, *t(s so di))icult to know when
we might come across them, *nstead< we should take up the Teaching that points towards
those )our levels o) samana, and with application we(ll be able to reach those same stages
within ourselves, This is by )ar the most )itting way< and really gets us to the heart o) the
problem without wasting time in hunting )or clues and chasing a)ter shadows,
8hen we actually encounter a teacher imbued with truth and Dhamma< peace)ul in body<
speech and heart 5 or better still a )irst< second< third or )ourth level samana 5 we
mustn(t let slip Athe opportunity )orB the )irst< second< third and )ourth levels o) samana
that could appear within our own hearts, 8hen the necessary conditions are )ul)illed we
would then de)initely reap the )ruits o) our practice< because the Lord Buddha did not
reserve those )ruits e4clusively to himsel),
"ota means (stream(, *t is the entry into the stream o) +ibbana, 2owever< we tend rather
to indulge in speculation< using various theories and models to try to work out what it(s
really like, '-ow wide or narrow, how deep or shallow, how coarse or subtle, is this
stream>' This merely grows into subDective< emotional ideas without practical value, *n
)act< (the stream( re)ers to the sphere o) certitude and assurance o) de)initely reaching
release )rom su))ering,
+evertheless< whatever happens< stream or no stream< as one who practices you should
try to have inner peace, *t is the heart itsel) that< with constant attention and wholesome
care< will become +ibbana, A home is a home< a house is a house< earth is earth< water is
water< air is air< and )ire is )ire, +either earth< sky nor space can become +ibbana< nor
lead one to +ibbana, +or can they be developed into a stream@enterer< once@returner<
non@returner or an arahant, 2ow then can it ever be possible to trans)orm them into
+ibbanaJ *t is only the heart through Dhamma practice that is able steadily to uncover the
darkness that shrouds the vision o) the heart, $eace and happiness will then naturally
occur, *t hasn(t happened be)ore because o) those dark things that continually try to
provoke agitation in us, Day and night they disturb us with worry and an4iety and
con)usion,,, and in every position< whether standing< walking< sitting or lying down, These
are the de)ilements that constantly agitate and disturb< choking out any peace and calm,
The de)ilements have been an endless source o) trouble )or all the creatures o) the world
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are the de)ilements that constantly agitate and disturb< choking out any peace and calm,
The de)ilements have been an endless source o) trouble )or all the creatures o) the world
5 even though they may not have been recogniKed as such, *n )act< people commonly
hold them up as being something good< and never give a thought to letting them go, *)
they are really so wonder)ul< why is there all this grumbling we hear in the worldJ *t(s
really the de)ilements that cause all our moaning because it(s they that bring about
su))ering and hardship, #o this is why the Lord taught that we have to develop the
samana dhamma.
(#amana( here means calm and serenity, 8ith calm< slowly but steadily< the )irst samana
and the second and the third and the )ourth< appears within our heart, Fet how do we
practice to reach these )our samana> The Lord e4plained this< in general terms< in the
6irst #ermon< the Turning of the Dhamma Wheel.A/B Although there it wasn(t presented
in too great a detail so a beginner in the way o) practice might )ind it Guite di))icult to
understand,
The Lord spoke there about%
"The )oble Truth of "uffering, that is, birth, old age and death are suffering, association
with the unwanted is suffering, separation from the loved is suffering... "A1B
This is the story o) su))ering, +ow< how does this su))ering come aboutJ *t arises )rom
birth, Birth is the cause )or the arising o) su))ering, The (real agent o) birth( has its root in
'ignorance conditions the arising of determinations'.A3B *ndeed< other than avi22aa
paccaya san(haaraa what else can condition birthJ The Lord started right here at the
principal determinant,
Ven, Acharn Mun(s way o) analysing it was very interesting, 2e said% "Thiti bh tam avi22aa
paccaya san(haaraa".
2ow is it possible )or ignorance to arise and persist i) it has nothing to depend on< no
)ather and mother )or its originJ *t must rely on thiti bhutam avi22aa paccaya san(haaraa
as the basis )or birth< )or li)e and e4istence, This can then be separated into three
categories%
>Accompanied by enDoyment and lust< and enDoying this and that< in other words< craving
for sensual pleasure, craving for being, and craving for non+being."A7B
The Lord called these the "ource of "uffering. This is the +oble Truth< but what can be
used to remedy itJ The +oble Truth o) the Erigin o) #u))eringA"B is all about the darkening
o) the heart< about a nature that agitates and sullies, Thinking in material terms< it(s as i)
the heart is all messed up with dirt and mud,
These three cravingsA9B that are the source o) su))ering are the hankering and hunger<
the inability to continue at ease< the loss o) peace and the ability to live alone with
onesel), &raving is necessarily hungry and ravenous< with a driven restless struggling
towards sensual pleasure< being and non@ being, This is putting it simply and vividly< )or
that(s how it continually hounds and oppresses the heart,
The heart is unable to sustain its natural poise because these agents continually come in
to upset and disturb so that it can(t )ind any peace, 2ow can we remedy thisJ The Lord
taught the )oble Truth of the #athA:B that begins with right view and right thought. 2e
described this as the 8ay to overcome that nature or condition that is responsible )or
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The heart is unable to sustain its natural poise because these agents continually come in
to upset and disturb so that it can(t )ind any peace, 2ow can we remedy thisJ The Lord
taught the )oble Truth of the #athA:B that begins with right view and right thought. 2e
described this as the 8ay to overcome that nature or condition that is responsible )or
creating< through the power o) craving and discontent< all the upheaval and con)usion,
Ence anyone is consumed by desire A)or somethingB 5 and it(s Dust the same )or animals
5 they will openly or covertly take up the chase and< using )air means or )oul< grasp hold
o) it, This is due to compulsive craving< ambition and insatiabilityH with the heart
struggling a)ter its desires through torment and su))ering,
8hy su))eringJ #u))ering because o) samudaya. And it(s this cause that oppresses the
hearts o) all beings, By day and night< whether walking< standing< sitting or lying down<
beings o) all the realms o) e4istence come under its yoke, As each train o) thought goes
out only to be taken under its sway< what can we do to save the situationJ The (state o)
the art( instruments to use )or the combating and the eradication o) these three cravings
)rom the heart are the eight factors of the #ath. These are right view< right thought< right
speech< right action< right livelihood< right e))ort< right mind)ulness and right samadhi,
+othing else can match the &iddle Way of #ractice.
This right view is the seeing o) what rightlyJ 6or us here now< everything is wrongly seen
and goes to make up the wrong views o) desire )or sensual pleasure< being and
non@being, This is the way that our body and heart un)ailing take,
8hy should we )eel a))ection and loveJ 8hat(s the reason behind itJ 0se mind)ulness and
wisdom to e4amine the body< which )orms the immediate obDect o) a))ection, 8e )irst
cherish this body be)ore being attracted to other bodies, This is where you(ll )ind sensual
craving.A!B Fou must get to the bottom o) this and )ind out the reason )or such love and
a))ection, #o< it(s love )or the skin< the )lesh< the muscles< the bones< the hair o) head and
body 5 *s that itJ But whether mine or whoevers(< they(re much the same, #o what(s with
this )ondnessJ
This analysis and dissection is called the right view of the #ath. *t(s that discerning
e4amination that searches out the obDect o) attachment and the reason behind it, 8hat
value does this obDect o) attachment bringJ -eally< instead o) giving com)ort< bene)it and
happiness< it brings a blaKing )ire to sear the heart with su))ering and torment, *t arises
out o) the )alse notion that such an obDect belongs to me and is myself. This is all
nonsense, *t(s up to wisdom there)ore to )ollow up and straighten out the wrong idea,
This was why the Lord taught about the investigation with mindfulness of the body.A/;B
$robe into it, '4amine both inside and out< above and below< internally and e4ternally, Do
it thoroughly and Dudiciously< over and over again until you come to discern it clearly, This
is the way o) wisdom that is able to Guash the craving and thirst o) the de)ilements, *t(s
only right view and right thought can overcome and cure us o) our desires< )or they are
)actors o) the 'ight)old $ath, And that is the +oble Truth which tames every kind o)
de)ilement, This is the way we should go,
Fou must hit hard with mind)ulness and wisdom< )or this is the instrument that can
counter any stratagem o) the de)ilements, 8ithout hesitating< care)ully probe into
anywhere that appears dark and obscure 5 )or that's where the viper will be lurking,
8henever wisdom )ails to )ollow up Guickly enough< that becomes the place )or the arising
o) the views o) (sel)(< o) (creature or (person(< o) (me( or (they(< o) (mine( or (theirs(,
8isdom must there)ore penetrate to see according to the living scriptures 5 which are
this body and mind, The truth will then be revealed and there will be no more notions
about (person(< (animal(< (*( and (they(, Ence wisdom has )athomed the truth the
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8isdom must there)ore penetrate to see according to the living scriptures 5 which are
this body and mind, The truth will then be revealed and there will be no more notions
about (person(< (animal(< (*( and (they(, Ence wisdom has )athomed the truth the
conDurations and suppositions will be seen )or the )raud they really areH having been
designed by those masters o) deception< the de)ilements, 8isdom then steadily )ollows
through with its cleanup work until everything had been dealt with,
The heart< long crushed under the weight o) attachment< will now be )reed and upli)ted
through mind)ulness and wisdom, The (title deeds( o) (me( and (mine(< and the claims o)
territorial right< especially over the )ive aggregates< will be overturned, These claims have
stood since birth 5 the )lesh< the sinews and the bones< the arms and the legs, 'ach
bodily part has been taken as (me(, They have been declared (me( and (mine(< even though
they know nothing about such claims, 8e draw up the boundaries o) our own domain< and
as other things impinge or intrude they give rise to unease and pain< to su))ering within
the heart, *t(s su))ering o) heart< not only o) body< which arises because o) attraction and
possessiveness in the setting out o) our domain,
The Lord described this e4amination into the true state o) things as (investigating the
)oble Truth,A/B with wisdom and right view(, *n essence< this re)ers to the correct view
concerning the )our +oble Truths 5 the right view about #u))ering< )or instance,
Fight thought is re)lection aimed at uprooting de)ilements, The Lord divided this into
three%
6irst< the non@holding o) thoughts o) malice or enmity against others,A//B This concerns all
those de)ilements based in hostility and resentment,
#econd< not thinking o) being cruel to onesel) or others,A/1B
Third< is the thought and resolution to be )ree )rom all entanglementA/3B 5 )ree )rom
delight in sense pleasures< )or e4ample,
There(s a natural principle that insists that be)ore anything can go out to disturb other
people< it must a))ect onesel) )irst, This is where right view comes in to recti)y matters< )or
the problem arises due to de)ilement@en)orced wrong view. Fight thought and right view
coming together are like single strands spliced into a strengthened cord, They are the
heart(s activity< the thinking processes< and together they become wisdom 5 the
resource)ulness and ingenuity o) the heart become one with the heart, 8hen all eight
strands combine and splice together as one< this is called the &iddle Way. 'ver since the
time o) the Lord Buddha this had )ormed the most )itting way to deal with the de)ilements,
Four investigation needs to be aimed at those things that are currently entangling the
heart, They will have to be disentangled using the #ath 5 right thought )or e4ample 5 )or
only this can rid the heart o) de)ilements, By using mind)ulness and wisdom we can
investigate and challenge delusion in the arena o) the body and aggregates, These will
)orm our target so we must penetrate to their true nature, $ersonally< * )ind that it goes
against the grain to teach )rom other angles 5 but elucidating on these themes goes right
to the heart because these things are )or real, The de)ilements and the $ath are both
)ound here, The 6our +oble Truths e4ist right here,
As the $ath steadily Guells de)ilements< so the Bessation o) su))ering comes about< )or it(s
dependent on the strength o) the $ath that is the )actor moving things along, *t is
mind)ulness and wisdom that subdue and eradicate de)ilements< systematically bringing
about the cessation o) su))ering, *t(s no good thinking anyone can aim at putting an end to
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As the $ath steadily Guells de)ilements< so the Bessation o) su))ering comes about< )or it(s
dependent on the strength o) the $ath that is the )actor moving things along, *t is
mind)ulness and wisdom that subdue and eradicate de)ilements< systematically bringing
about the cessation o) su))ering, *t(s no good thinking anyone can aim at putting an end to
su))ering without treading the $ath, The Lord said that &essation had to be clearly
realiKed< yet the only way to achieve that is through the $ath, &oncentrating all one(s
e))orts on knowing &essation without having the $ath to clear the way can(t succeed<
because this Dhamma is the )ruit o) the $ath,
The Lord taught about all these conditions, 2owever< the important principle to remember
is that mind)ulness and wisdom have to be )i4ed on a particular point< and )rom there they
will steadily resonate through to all )our +oble Truths, They simultaneously work together
like the various parts o) a single clockwork mechanism, Trying to distinguish each
independent )unction would be as con)using as trying to )ollow individual o4 tracks inside
the stall, *t(s Dust not possible,
8e there)ore should investigate a single obDect within the r pa or naama dhammas, the
body or mind, 6or e4ample< by taking up one o) the many di))erent bodily parts, Although
=pain)ul? )eeling may arise during this investigation< there shouldn(t be any upset or
bother because while the body is r pa, )eeling is mental phenomenon 'naama$. 8here is
(this sel)(< (this creature(< (this person(< (this me( or (them(J All )eeling< whether pleasant or
pain)ul< has similar characteristics 5 there(s nothing there about sel)< creatures or people
5 and they(re Dust mental phenomena arising in the heart,
The heart can be aware o) an arising condition, That it has attributes o) pain or pleasure
and will disappear )ollowing those causes that lead to its ceasing, Alright thenL There is a
way )or wisdom to discern the situation because these things really are present, They
mani)est themselves openly without being mysterious or hidden< entirely dependent on
their root causes,
The bodily aggregate% 8e are with this body day in day out 5 putting it to bed< lulling it
to sleep< discharging its wastes< standing it up and taking it )or walks, The aggregate o)
)eeling is also constantly mani)esting itsel)< even right at this very moment, *) it isn(t
pleasant< it(s pain)ul< as )eelings alternate and change, The important point is that the
heart doesn(t take on board that pain and su))ering, 8hen pain is present< be aware that
it is part o) the aggregates< with their =built@in? impermanence< su))ering and not@sel), *)
you don(t allow the heart to involve itsel) with them it won(t be su))ering,
6eeling 5 *(ve talked about this each day< so listen care)ully and get to understand it, The
de)ilements tenaciously cling to these )ive aggregates and they(ve done it day a)ter day<
)or countless ages, This is why it(s inadeGuate to think o) making an e4amination every
now and again, The occasional Dhamma talk is also insu))icient< )or the point needs
repeatedly driving home until it is de)initely understood,
Fou must also repeatedly e4amine this until you comprehend and then the letting@go will
happen o) itsel), ThereL .et to see it clearly, 8here is )eeling< where is pain)ul )eelingJ *)
it(s present< you can(t deny its e4istence nor make it in to something else, *t must always
be true to its natural state,
#erception is recollection,A/7B 8e(ve been looking back )rom the day o) our birth right up
to the present, *n all o) that< have we managed to )ind anything that(s o) )undamental
signi)icanceJ *) amongst it all there really were (sel)< (creature<( or (person(< then probably
we wouldn(t be able to )ind a chest big enough to store them all 5 because we(re
continually recalling more and more o) them all the time, Fet really< as soon as they are
recalled< they pass away without remainder, Listen then< what sort o) essence can be
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we wouldn(t be able to )ind a chest big enough to store them all 5 because we(re
continually recalling more and more o) them all the time, Fet really< as soon as they are
recalled< they pass away without remainder, Listen then< what sort o) essence can be
)ound in themJ
The thin(ing processingA/"B perpetually concocts )rom dawn till dusk< dusk to dawn,
#ometimes it thinks so much that it overheats and the heart becoming e4hausted, This
may continue to the point o) nervous breakdown< and may even end up killing someone,
6or instance< take the person who pines away through some sorrow or disappointment,
The de)ilements takeover this aggregate as their concocting@device< as their tool to keep
up the pressure o) proli)erating thoughts and imaginings, Enly mind)ulness and wisdom
can e))ectively check this proli)eration,
8hen the de)ilements take over this recollecting and thought processing< they can pierce
right through to the heart, The results are torment and su))ering in no small measure,
8hen it(s worse than this it may end with insanity, 8e are tormented because o) so much
thinking< yet we don(t ask ourselves whether it(s all worthwhile,
BonsciousnessA/9B is the plain awareness o) an obDect present through contact< which then
dies away together with it, 8here in this is any core or substance to be )oundJ *t(s here
with these obDects where we )all into delusion, Ether than this it(s merely the byproduct o)
the de)ilements,
These are the )undamental principles, This is the way to tread the $ath o) $ractice and it is
here that we must investigate to achieve clear insight, *n other words< this is the Truth o)
the $ath and is the means o) correcting and overcoming our delusion, Then< as the result
o) our letting go< the heart can be at peace and )ree )rom all worries,
Death is a basic principle beyond the world(s challenge or obDection, The laws o)
impermanence< su))ering and not@sel) are like a highway, )or they shape the way and
course o) nature, *) tenure isn(t yet up =the body? won(t break apart< but when the time
)inally comes< there(s no stopping it 5 however tenaciously we may cling and hold back, *t
will Dust go its own way< along the highway, the way of nature, which takes precedence
and can(t be blocked or stayed, +ature must take its course< )or this is an undeniable
principle directing things throughout this world, 8e must investigate so that we can see
according to their true nature 5 as they say< ()elling a tree )rom the windward side,(A/:B
#o don(t go against the Lord Buddha(s Dhamma that accords with the (natural course(< but
rather achieve knowledge by )ollowing the truth, The heart will then be at peace, But
when the heart coe4ists with the de)ilements< it dwells in con)usion and conseGuently
reaps su))ering, 8e have already seen the harm o) this and so must make sure the heart
stays with Dhamma< with mind)ulness and wisdom, The heart will then be sa)eguarded
and at peace,
#trive to overcome these things known as (de)ilements(< wherever you )ind them, A)ter
dealing with the e4ternal ones turn to those involved with the body and then inside the
heart itsel), Deploy wisdom )or a complete all@round penetration o) them 5 these authors
o) the concepts o) (creature( and (person(, All notions o) (sel)(< o) (creature( and (person( will
cease to be a problem the moment the de)ilements have been entirely dispersed, They
will disappear by themselves and we will no longer pointlessly )antasiKe about them, 8hile
the truth remains as it actually is< bringing peace o) mind and )reedom )rom all an4iety,
Fet this peace shouldn(t be thought o) as the +oble Truth itsel) 5 )or that is concerned
with su))ering, *t is the su))ering o) body and heart that is called the Truth o) #u))eringH
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Fet this peace shouldn(t be thought o) as the +oble Truth itsel) 5 )or that is concerned
with su))ering, *t is the su))ering o) body and heart that is called the Truth o) #u))eringH
the Truth o) the #ource o) #u))ering is the a))air o) all de)ilements and taintsH the Truth o)
the $ath< )rom right view through to right samadhi, is the instrument )or the correction
and eradication o) de)ilements, The Truth o) &essation )ollows the steady e4tinguishing o)
su))ering until the total penetrative realiKation o) the nature o) the #ource is
accomplished, The complete elimination o) this #ource 5 which though only e4isting
within the heart makes up the principal culprit 5 together with that o) the de)ilements is
the Truth o) the &essation o) #u))ering,
The one that (nows the ending o) su))ering through the $ath(s destruction o) the
de)ilements< is the one that (nows freedom.A/!B That was the +oble Truth and this is
/reedom. This is the puri)ied one and it is not the 6our +oble Truths 5 )or they are the
means to an end and when that end is reached they naturally lose their raison d'etre,
without need o) coercion or )orce, *t(s a natural conseGuenceH Dust as the stairs lose their
signi)icance once we have climbed to our )inal goal< so traveling the $ath comes to an
end, Mind)ulness and wisdom have accomplished their task and the heart has gone
beyond 5 so their instrumental work in dispelling the de)ilements is over,
This is our arrival at the summit, *t(s the "amana Dhamma, the supreme samana, the
)ourth class o) recluse, The )irst samana we encountered in our practice was the stream@
enterer< the second was the once@returner and the third the non@returner, The )ourth
samana is the arahant< the rahatta Dhamma. This is the ultimate and )inal achievement
realiKed through the $ath o) $ractice< that most penetrating and luminous o) ways,
The )our samanas are now )ound within the heart 5 ",tam mangalamuttamam", the
highest blessing arises there, There(s no need to seek )or it elsewhere because when the
heart goes beyond all oppressive domination< to per)ect purity< then that itsel) is the
supreme blessing,
8hatever has been discussed here< about the )our +oble Truths or the )our samanas, is all
)ound within the (one that knows(< and nowhere else, This is the one who can uphold the
)our samanas through the work o) emancipation< and who arrives at )reedom, *n brie)<
(that which knows( is the one (with absolute certainty(< in consistently being able to deal
with anything that comes to awareness,
The de)ilements are capable o) ruining many things but they can(t destroy the heart,
Although they may be up to bringing the heart to e4perience hardship and su))ering< they
can(t possibly annihilate it, This nature is constant, *t is upright and consistent< and only
appears otherwise 5 taking on di))ering characteristics 5 because o) the things it
associates and involves itsel) with, Ence shaken o)) and cleaned )ree o) all stain< this
nature is poised and wholly imperturbable, *t(s this that people call the (per)ect )ourth
samana(< while in Dhamma terms it(s the rahatta Dhamma inside the heart,
This heart is now wholly Dhamma, The cittaA1;B is DhammaH the Dhamma is citta.
8hichever way you want to put it< this truth is beyond dispute, There can be no more
contradictions because there are no more de)ilements le)t to agitate,
This is how all issues are resolved, They cease right here, #u))ering ends here< birth and
becoming )inish at this point, *t can(t happen anywhere else, *t was )rom here that birth
and e4istence came into being 5 this one was the seed o) birth and e4istence because it
originates with the de)ilements< which were together with the heart, This is the reason
why there is the wandering through the various realms o) e4istence, There has been
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,
/,
1,
3,
7,
",
9,
:,
!,
;,
,
/,
1,
3,
7,
",
9,
:,
!,
/;,
/,
//,
/1,
/3,
/7,
/",
/9,
and e4istence came into being 5 this one was the seed o) birth and e4istence because it
originates with the de)ilements< which were together with the heart, This is the reason
why there is the wandering through the various realms o) e4istence, There has been
endless su))ering< a))liction< upset and hardship arising )rom this seed, that generates and
perpetuates these e4periences, Ence the cankerous shell and )ecund kernel can be
completely cut out< every di))iculty and problem will be removed,
$lease take =what *(ve said? up< and make sure you e4amine it until you realiKe your
situation and achieve the results, 8hether woman or man< ordained or lay< the heart o)
those individuals who practice can attain to this insight and realiKation, All can succeed
because it doesn(t depend on gender< or age< or anything else like that,
There)ore< may * conclude this Dhamma talk with this,
+otes
A small collection o) Dhamma teachings recollected by Ven, Acharn Mun(s
disciples, *t is now translated into 'nglish as -eart Feleased.
puthu22ana
ariya
sotaapanna, sa(adaagaamii, anaagaamii
pariyatti, pa.tipatti
pa.tivedha
"aasanaa
"abbanyuu
"vaa((haata Dhamma
recluse< holy one,
""ama.naananyca dassana.m... etam ma.ngalamuttama.m." =6rom the
Mangala #utta,?
Dhamma+ca((a+pavattana "utta
"Du((ha.m riya "acca.m... Gaatipi du((haa 2araapi du((haa mara.nampi
du((ha.m, so(a parideva du((ha domanassa upaayaasa..."
avi22aa paccayaa sa.n(haaraa
")andi+raaga sahagata tatra tatra bhinandini seyyathida.m, (aamata.nhaa
bhavata.nhaa vibhavata.nhaa."
"amudaya riya "acca.m
ta.nhaa
&agga riya "acca.m
(aama+ta.nhaa
(aayagatasati
"acca Dhamma
abyaapaada sa.n(appo
avihi.msaa sa.n(appo
ne((hamma sa.n(appo
sanyaa
sa.n(haara
vinyaa.na
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/7,
/",
/9,
/:,
/!,
1;,
sanyaa
sa.n(haara
vinyaa.na
A Thai idiom meaning< (to let nature take its own course(,
vimutti
citta% #ee .lossary,
7, Letting .o =Magha $uDa Day?
Today is &agha #u2aAB day, *t(s the day when the Lord Buddha declared his intention to
let go o) the conditioned state< bidding goodbye to the world and to the prison o) the cycle
o) birth and death, 2e chose to relinGuish and discard his body a)ter having carried it )or
eighty years< and throughout that period it had always been an oppressive load to bear,
But then< such is the nature o) this body, Ether things< in contrast< have their times o)
heaviness and lightness< occasionally allowing us to catch a breath, &arrying )ood and
water =)or e4ample? are heavy when we )irst shoulder them but become progressively
lighter as we steadily use them up, Fet we have been bearing the load o) our body since
birth and it never seems to get any lighter, *t(s always heavy, *n )act< as we advance in
years and decline in strength< it seems increasingly heavy, That is why the Lord Buddha
asserted that%
"These five aggregates are an e@tremely heavy burden."A/B
Apart )rom shouldering the heavy load o) this form or body< there is also pain)ul )eeling
and the rest o) the aggregates, They are not only heavy and oppressive but also have
raKor sharp barbs that pierce through our body and heart,
The Lord Buddha put up with this until he was eighty years old, To put it simply< he must
have said%
"h; This body is beyond bearing. It's time to leave it."
Thus he declared that< in three months time he would relinGuish his li)e and lay down the
burden, 2e made the decision on the )ull moon day o) the third lunar month,
En that very same day< twelve hundred and )i)ty noble disciplesA1B assembled<
spontaneously and without invitation< each coming through his own initiative, The Lord
Buddha there)ore presented this teaching to the arahant disciples< delighting them with
the bliss o) the Buddha@dhamma, The gathering thus became the #ure ssembly.A3B 2ere
is a brie) outline o) what was said on that day%
""abbapaapassa a(ara.na.m, The not@doing o) all evils<
(usalass'uupasa.mpadaa, The doing o) what is good<
"acitta pariyodapana.m, The puri)ying o) one(s own heart%

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(usalass'uupasa.mpadaa, The doing o) what is good<
"acitta pariyodapana.m, The puri)ying o) one(s own heart%
eta.m Buddhaanasaasana.m. This is the Teaching o) the Buddhas,
nuupavaado anuupaghaato +ot insulting< not harming<
paa.timo((he ca sa.mvaro -estraint according to the $atimokkha<
&attanyutaa ca bhattasmi.m Moderation in taking )ood<
pantanyca sayanaasana.m 2aving a secluded place<
dhicitte ca aayogo, *ntent on the pure heart%
eta.m Buddhaanasaasana.m. This is the Teaching o) the Buddhas,>
The Buddha gave this teachingA7B to the twelve hundred and )i)ty as a )orm o) diversion on
that a)ternoon< which accords with today, 6or those arahants, it was more o) an
enDoyment than an e4hortation because they were already pure< no longer needing
instruction to cleanse the de)ilements )rom their hearts, That is why they were called the
#ure ssembly. This was a uniGue event in the Buddha(s teaching li)e< never again were
/7; arahant disciples to gather@and be o))ered such teaching,
8e celebrate the Buddhas and arahants because o) their prodigious and brilliant nature,
They were )igures o) wonder among the maDority o) people because the worldly people(s
hearts remain corrupted by the staining de)ilements 5 not one o) them could compare
with the spotless arahants,
""abbapaapassa a(ara.na.m"% to re)rain )rom unwholesome< down@casting actions that
give rise to all kinds o) su))ering, *t(s this base side o) the heart that is so critically
important, Depraved actions and speech have natural limitations but the depravity o) the
heart< which depresses and down@casts itsel)< is propelled by our own continuous thinking
and imagining, *t(s these agents that drive the heart into gloom and dark depression that
are e4actly the things in the heart that are already murky and de)iled, The Lord Buddha
named them (de)ilements(, They are those )actors that manoeuvre and instigate memory
and thought processes into action, 8hile another sort o) de)ilement causes the heart to
become gloomy and disconsolate,
8rongdoing and base deeds don(t Dust re)er to robbery< looting and plundering, That(s evil
on a gross level but we manage continually to generate similar depravities on the
intermediate and more subtle level, This is eGuivalent to constantly depressing our own
heart, This downcast heart will continue to be cast down wherever we may go because we
are also generating depression )or the heart, 8alking< standing< sitting< lying down 5 the
heart is always concocting and contriving and thus becoming miserable in every posture,
Ene aspect o) the Lord Buddha(s teaching there)ore is his emphasiKing that we shouldn(t
indulge in creating gloom and misery )or ourselves,
8hat method can we )ind to avoid this depressionJ
"*usalass' uupasampadaa"% wisdom must be su))iciently developed to remedy this
depression by cleaning out the gloom@makers and the base evils< we will then have%
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"*usalass' uupasampadaa"% wisdom must be su))iciently developed to remedy this
depression by cleaning out the gloom@makers and the base evils< we will then have%
""acitta pariyodapana.m"% a bright and cheer)ul heart, 8hen our cleverness< which is
mind)ulness and wisdom< has cleaned out all the )ilth and gloom )rom the heart< it
becomes bright and clear 5 "sacitta pariyodapana.m".
The evil< whether great or small< will then start to wane as our heart becomes pure, The
Teaching o) all the Buddhas is like this, They all say% "Do it this way. There's no
alternative."
Any alternative< easier way would have been known to the wisest o) all< the Lord Buddha,
2e might have woven us all a hammock to lounge in< while we steadily swatted at and
ridded ourselves o) de)ilements, This might seem to accord with his )ame as a teacher full
of love and compassion, to a world )ull o) )rail and grumbling beings, *n )act< the Lord
Buddha had already used all his skill and ability in establishing the shortest and most
direct path.
'ach o) the Buddhas had to cultivate the perfectionsA"B be)ore realiKing Buddhahood, They
used the Dhamma in their hearts to drive out the de)ilements< and then taught this as the
true and correct way, They tested and selected with the ma4imum power o) their minds
be)ore discovering and teaching the Dhamma< which is most suitable )or all living beings,
"uitable here does not mean that it )its in with people(s own )ancies< but rather that it
points to a practice appropriate to overcoming their de)ilements, This is Dhamma, +othing
else can surpass the &iddle Way o) practice as passed on )rom the Lord Buddha, The
de)ilements )ear no other means< methods or dhammas. +othing else can eDect them )rom
the heart< or even scratch their skins,
"nuupavaado"% Don(t slander other people,
"nuupaghaato"% Don(t harm or kill human beings or animals,
"#aa.timo((he ca sa.mvaro"% Ceep your behavior within the bounds o) Dhamma< )or this
is the means o) uprooting the de)ilements,
"&attanyutaa ca bhattasmi.m"% Cnow the right measure in using )ood< and live simply and
)rugally, Don(t indulge and e4ceed what is reasonable )or one who practices, Cnow the
right amount in whatever you(re involved with,
"#antanyca sayanaasana.m"% Look )or seclusion< and use this solitude to deal with the
de)ilements,
"dhicitte ca aayogo"% Develop the heart to e4cel in Dhamma< employing mind)ulness and
wisdom< step by step,
'",ta.m Buddhaanasaasana.m"%$ This is the essence o) the Teaching o) all the Buddhas,
This was the Dhamma with which the Lord Buddha delighted all the noble disciples, To
those who were not yet arahant< he also taught "sabbapaapassa a(arana.m". *t is an
essential practice< being the only way we can hope to use gradually to drive the
de)ilements )rom our heart, Fet< do we truly take it to heartJ Er is it rather that hammock
hanging over there< that takes our )ancyJ
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essential practice< being the only way we can hope to use gradually to drive the
de)ilements )rom our heart, Fet< do we truly take it to heartJ Er is it rather that hammock
hanging over there< that takes our )ancyJ
The essence o) the pure Dhamma< imparted by each Buddha< is directly drawn )rom each
o) their hearts, But do we receive it into oursJ The Lord Buddha beGueathed it with his
great compassion, But do we receive it with )ull devotion and trustJ 8ith total mind and
heartJ *) we merely )eign acceptance o) the Dhamma and later come to discard it< then it
will all have been worthless, *t would< in )act< have gone against the Lord Buddha(s
original intention,
The Lord Buddha decided to relinGuish the body on the )ull moon o) the si4th lunar month<
and made the announcement to that e))ect on the third month(s )ull moon 5 which is
today, 6rom that moment on< the constraints and irritations o) the elements and
aggregates would vanish, This is the complete passing away without remainder,A9B with no
more concerns or obligations to any worldly condition, This is the Dhamma transcending
the world. The ultimate Dhamma.
'World' is the whole gamut o) suppositions and assumptions e4isting in this world 5 the
three worlds are the worlds o) suppositionA:B and change< the worlds governed by
impermanence< su))ering and not@sel), 8hatever one(s birth or state< these three marks
spin that world with con)usion< and no one can bar their course, But once one has got
beyond them< all concerns come to an end%
")icchato parinibbuto"% craving totally ends< mundane suppositions are gone, *t is out o)
this Dhamma that all the truths taught by the Lord Buddha resound, *) we take this
Dhamma deeply to heart in our practice< then it will 'ring and roar' in our heart, At )irst< it
will resonate in a cool< calm and peace)ul condition o) heart 5 which are the various levels
o) samadhi, Then< it will reverberate with wisdom in our thinking and analysis< so that we
can steadily )ree ourselves, 6inally< it will resound in the pureA!B state o) complete
)reedom, ThereL
")icchato parinibutto"% craving is totally e4tinguished, The source o) those cravings was
de)ilement o) every sort< because it is never sated or satis)ied,
")atthi ta.nhaa samaa nadii"% the waters o) river and ocean can(t eGual the de)ilement@
inspired craving, They perpetually engul) the hearts o) sentient beings and never run out,
2ow can we dry up these watersJ 8e must bail them out using the energy o) the one who
practices until they eventually ebb and diminish, Draining and drawing out every day<
e4amining every day< understanding and thereby relinGuishing every day, The waters will
then start to seem not Guite so great, They are really only as large as our aggregates<
that(s all,
But )or the heart that is attached to the aggregates< this is a weighty matter, The heart
doesn(t bother with any piece o) land< instead it comes and seiKes hold right here. This is
the big issue< the hot and heavy concern, This is where the de)ilements scorch the heart
as no other )ire can< endlessly turning up the heat,
8e have all heard about floods. 8hen our lungs are )looded and congested< the doctor
can drain them, But when the de)ilements< complete with craving< engul) the heart< what
are we going to use to draw them o))J 8e can only bring in faith, energy, mindfulness and
wisdom. Thus< we must probe< e4amine and investigate to see things clearly< as they
really are, 8hat is being clung toJ About what are )alse assumptions being madeJ And
why is it that the voice o) Dhamma< the aid in drawing@out< is never listened toJ
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are we going to use to draw them o))J 8e can only bring in faith, energy, mindfulness and
wisdom. Thus< we must probe< e4amine and investigate to see things clearly< as they
really are, 8hat is being clung toJ About what are )alse assumptions being madeJ And
why is it that the voice o) Dhamma< the aid in drawing@out< is never listened toJ
The de)ilements usually try to play smart with the Buddha, They are his adversary and
must always assert their cleverness against the Dhamma and contend with it, .rasping is
the de)ilement(s line while correcting and uprooting is the way o) Dhamma, '4tracting
de)ilements with wisdom is Dhamma< and transcending them and arriving at serene
happiness is the )ibbana Dhamma, or the #ure Dhamma.A;B There is always this rivalry,
Ceep on tryingL Don(t lose out to these things< )or you now have entered the bo4ing ring
and must determine to be the champion, 6ight without backing down, Fou(ll have to be
dead be)ore you(ll allow yoursel) to be carried out o) the ring, *) you(ve been )loored but
still live and can return to the )ight< then battle on, *) you can(t manage to )ight on
anymore< then you can always denounce and curse them right there in the ring, 8hat
harm can that doJ 8e are )ighters and i) we can no longer )ight the de)ilements< then
curse every mother and )ather o) them, This is our single remaining weapon, 8e are down
and cannot punch back< yet we still have a mouth, 8e can still talk< scold and curse even
though we are knocked down,
E) course< this is only an analogy, To be a warrior doesn(t mean that we go round cursing
or abusing anyone< but rather that we combat the de)ilements, 8e must )ight to the
e4tent be)itting a disciple o) the Tathagata,AB who was himsel) o) the warrior class,
2ave you ever noticed how our teachers and venerable acharns practicedJ These
meditation masters< whom we respect so deeply< were all warriors in this way, *) that(s
how they themselves triumphed< why should they teach us to go in a di))erent directionJ
Alright then, Ceep switching and varying your probe< using wisdom to stay on top o) the
events within, This wisdom is o) such sharp discernment that it will be able to )ind a way
to draw us out o) the deep mire o) elements and aggregates in which we(ve been stuck
and buried )or countless eons, 0ltimately< we end up with the heart< and even here we
have to pull everything out, The 'I' must be e4tracted )rom form, )rom the body and )rom
the elements o) earth< water< air< and )ire, 8e must pull the heart out o) the pain)ul
)eeling that we have taken on as oursel), The way to withdraw )rom form is simply to let
go o) the very form that we have grasped as sel), 8e pull away )rom grasping each o) the
aggregates that we have taken as 'me' and 'mine'. 0se wisdom to try and root@out< right
here< keeping pace with whatever(s going on,
The heart is subtle and e4traordinary, The body< in contrast< is nothing special 5 however
much we uphold and cling to it in our delusion, *t can only be our utter stupidity that leads
us so readily to shoulder this gross thing< without ever wanting to put it down, *) we were
really smart and considered what(s behind it all< we would let it go, 8hy carry itJ $robe
and investigate these Guestions using mind)ulness and wisdom that are available,
There(s no need to go and be so a)raid o) dying, 6ear itsel) is Dust another de)ilement, 8hy
build up de)ilements by being )rightenedJ 8e must rather build up our courage because
this is a Guality that counters the de)ilements, Bring it out to )ight the de)ilements and to
)ind out what actually dies, *n )act< nothing dies, And the de)ilements are always lying to
us about it, The moment we are unguarded< they instantly insinuate themselves and
whisper% "When will I die... today>... tomorrow>... here>... or over there>... I'm going to
die very soon." 8e upset ourselves with such thinking< while the elements Dust e4ist<
indi))erently, *n this way we complicate matters and con)use ourselves by thinking that we
are responsible, 8hat sort o) responsibility is thisJ *t(s more a matter o) sel)@con)usion
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whisper% "When will I die... today>... tomorrow>... here>... or over there>... I'm going to
die very soon." 8e upset ourselves with such thinking< while the elements Dust e4ist<
indi))erently, *n this way we complicate matters and con)use ourselves by thinking that we
are responsible, 8hat sort o) responsibility is thisJ *t(s more a matter o) sel)@con)usion
than sel)@responsibility,
*) we are to be truly sel)@responsible and sel)@reliant< then our heart will need )ull
mind)ulness and wisdom to use )or investigation and rooting out, *t must be able to probe
and e4tract )rom the heart all the an4ieties and con)usions about living< about death and
sickness 5 and whatever else is )ound there, There can be no easing o)) or allowing the
de)ilements in to )ool us, Ene can then say that those who practice in this way are truly
being responsible )or themselves, By investigating everything< both close in and all
around< you will come to realiKe the true situation and be able to )ree the heart, Then
there(s contentment and relie), &ontentment is )ound right here, #uccess and correctly
assumed responsibility are also right here,
8e hear news reports that so and so is an arahant 5 as in the case o) those /7;
arahants 5 or that that person is a stream+enterer, once+returner or non+returner. But
what about ourselvesJ Eur news is only about weakness< discouragement< depression<
stupidity< deDection and con)usion, This is our whole story, Doesn(t it run contrary to the
reports about those othersJ
Eur personal news is e4actly the opposite o) those who possess the riyan Treasure, the
Dhamma Wealth in their hearts, *) our news only measures up to this< then it can only be
concerned with the thousand@and@one kinds o) su))ering, *t(s more like (sinking in the
mud(, The unwanted news makes up our account< and because we create this story we
must also bear the result,
8ho is Dhamma intended )orJ 8ho is it taught )orJ 8ho makes up the Buddhist
&ommunity 5 i) we can(t be counted as members, #urely the Dhamma was taught and
intended )or us, Then what are we taught to overcomeJ Do we have the means )or this
purposeJ Fes< they are right here 5 it(s as i) the Lord Buddha is right here be)ore our very
eyes< pointing them out to us, This isn(t something about long ago or )ar away, *t(s )resh
and vibrant right here, The Dhamma o) the Lord Buddha e4ists here with us now< so why
go elsewhere with all your worthless speculationsJ
"The Buddha reali<ed )ibbana in a distant time and place. -e taught the Dhamma long
ago and it has become stale and insipid. Its flavor can't last up until today."
ThereL Listen to thatL The de)ilements lie to us 5 can(t we hear themJ Beware o)
&aaraA/B whose )abrications will destroy us with such ideas< mashing us to pulp, The
Truth has no time or era and is there with everyone who is searching )or it, 2ow can
Dhamma ever vanish with timeJ 2ow can we kill the truth with these ideas< needlessly
bringing utter ruin to ourselvesJ
8ho in this world can know better than the Lord BuddhaJ The Buddha< Dhamma and
#angha always stand challenging the de)ilements in the arena o) truth, This is something
timeless.A1B There)ore virtue< concentration and wisdom are never outmoded or behind
the times, They(re independent o) period or place 5 and yet are within everyone, They
can be produced at anytime< and whenever developed they grow and thrive, This is the
way leading to the #ath, /ruit and )ibbaana. which is timeless and independent o) place,
8hile the de)ilements )or their part also manage a continued presence within the hearts o)
sentient beings,
8e all now< as in the Buddha(s time< have de)ilements, The overcoming o) these
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8hile the de)ilements )or their part also manage a continued presence within the hearts o)
sentient beings,
8e all now< as in the Buddha(s time< have de)ilements, The overcoming o) these
de)ilements must still be done with the same old virtue, concentration, wisdom, faith and
effort. 2ow can this be kept )ar away and long ago )rom usJ *t cannot, 8e will all be able
to go beyond su))ering by recti)ying the situation at the right spot and in the right way,
'4pose whatever is cloaking the heart by )ocusing with wisdom and mind)ulness on
whatever is dark and obscure< taking that spot as the target )or investigation, 8here
e4actly is this sadness and gloomJ *t(s a condition o) the heart that we can perceive< Dust
as we know when darkness or light contacts our eyes, 8e notice that darkness is dark<
but the one who knows is not also in the dark, Light is knownH darkness is knownH any
amount o) darkness can be known within our heart, And gloom and depression are also
known together with brightness and cheer)ulness,
The one who knows< knows in this way, 8e must make wisdom penetrate )urther< taking
the heart or these things as its target, 8hen sadness and gloom appear within the heart<
don(t be alarmed< or glad or regret)ul, Look on them as mental conditions that must be
investigated< as things that arise and cease, They(re not o) the heart but simply depend
on it to appear and then hook into it, $ersevere with the e4amination but don(t get e4cited
or unsettled with the obDects themselves, 8hatever arises and passes through 5 that we
must know, Then we can be counted as being one who takes up the study and practice,
8e have to study until we know through wisdom and can understand those things that
appear within ourselves, This true knowingness has no ups and downs, *t is never like
that, A condition arises and the one who practices recogniKes it as such,
8hen all these conditions end< so does any concern about them, All that is le)t is the
consummate state o) purity, Eur investigations depended on the continual encountering
with such conditions in the heart, *) they were around they would need to declare their
e4istence< so that it(s always possible to know the true state o) a))airs, There)ore< i) we
want the truth< we must look )or and investigate the )eelings that arise< and similarly with
any sadness or cheer)ulness< any happiness or su))ering that appear, #uch is the way o)
one who knows with all@round wisdom< being aware o) any condition that resides with the
heart, There is only this one place where we can )inish o)) our studies,
They talk o) graduating with a Bachelor degree or a Masters( or DoctorateH or o) passing
the various e4ams o) #aali language study< )ollowing the popular convention o) the time,
Throughout the ages people with de)ilements have always had to rely on customs and
observances and these are numerous beyond description, The ways o) Dhamma though
always remain current because their nature is constant and immutable,
Fou can have as many grades and degrees as you like 5 level )i)teen or level thirtyA3B,,,
But * wonder i) de)ilements bother with such things, They Dust have a great time< singing
away there on top o) people(s hearts, #ince when were they meeker and more humble
than peopleJ They wield greater power than people 5 stupid people< that is, *ntelligent
people are able to crush and destroy them and this is the way to gain our knowledge and
Guali)ication,
Eur Bachelor's degree o) virtue< samadhi and wisdom is all around us 5 better to take
this B.. Then on to the &asters' and the premier ',(' grade so that we have (one heart<
Ane Dhamma(, But this isn(t the preeminence o) someone with only one eye< who is
already nearly blind, Don(t be foremost in that way,A7B
The true preeminence o) the Lord Buddha is (one heart Ane Dhamma(, #tudy up to this
#h.D. by having all@round knowledge to the highest degree< replacing our ignorance with
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The true preeminence o) the Lord Buddha is (one heart Ane Dhamma(, #tudy up to this
#h.D. by having all@round knowledge to the highest degree< replacing our ignorance with
knowledge about ourselves, *nspect< using wisdom to probe and clear@up< until reaching
the -ighest Dhamma level, or the genuine Dhamma, which are the same, (The heart and
Dhamma are one and the sameL(
"Buddha.m, Dhamma.m, "angha.m sara.na.m gacchaami" 5 )inding re)uge in Buddha<
Dhamma and #angha )alls completely within this Ene Dhamma,
"Dhammo padiipo" 5 the radiance o) Dhamma always shining brightly, This is the genuine
Dhamma, *t is timeless and unconditioned,,, the true Dhamma,
Alright then 5 build the Buddha< Dhamma and #angha right here within the heart%
"Buddha.m, Dhamma.m, "angha.m sara.na.m gacchaami. 8e go )or re)uge to the
Buddha< Dhamma and #angha,>
More precisely< we arrive at the Buddha< Dhamma< #angha in the purity inside the heart<
)or this is the coming together o) all three refuges. #ee them clearly within the heart and
make yoursel) a re)uge within, This is the complete "attaahi attano naatho"% (8e are our
own re)uge< not needing to depend on anything else,(
As is the Buddha so is Dhamma and #angha, Buddha Dhamma #angha are the same,
8hen one has reached this stage there(s no need to go out seeking to pay respects to the
Lord Buddha< )or we can now o))er this purity o) heart 5 the whole Dhamma o) this purity
5 as our pu2a+ o))ering to him, +othing else intermeshes and )its together as well, As is
the Buddha o) the Lord Buddha so is the Buddha o) us, As is that Dhamma< so this
Dhamma here, 8ithout doubt< they are all one and the same,
Did the Lord Buddha finally pass awayA"B so long agoJ 8e no longer ask< because this
concerns the conditioned state o) elements< the body and aggregates, The Lord merely let
go o) his aggregates< at a certain time< in a certain year and place, The +oble Disciples
were Dust the same, 8ere they all completely annihilated a)ter they passed awayJ *s it
really like thatJ This is the view o) empty< worthless men and womenH the truth is
otherwise, The real Dhamma is that o) supreme happiness,A9B which endorses and
con)irms the )ruit o) that purity,
8hat is "angho> *t is the one who upholds the state o) purity, This is the true sangho and
is )ound within ourselves% "ttaahi attano naatho" 5 (onesel) is one(s own protector(, The
vital point is to make this re)uge su))iciently secure< )or it(s imperative that the heart )rees
itsel) )rom all dangers and attains to deliverance, 8hatever is worth attaining is worth
striving )or, .o )or it right here,
Don(t upset yoursel) over anything at all, +othing really matters in this world, *t(s Dust that
our heart goes and gets involved, 8e actually go looking )or a))airs to indulge our@sel) in<
and this needs cutting away with mind)ulness and wisdom,
8herever we are< we are always alone, 8e are born alone, 8hen illness comes< it isn(t
the assembled relatives that are in pain, 8hen we die< we die alone 5 nobody else can
die in our place or deputiKe )or our distress, There)ore< we must help ourselves 5 ttaahi
attano naatho 5 using our own mind)ulness and wisdom, This is the right and most )itting
response,
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,
/,
1,
3,
7,
",
9,
:,
!,
;,
,
/,
1,
3,
7,
",
9,
attano naatho 5 using our own mind)ulness and wisdom, This is the right and most )itting
response,
The Lord Buddha decided to let go o) his li)e on this same )ull moon day, 6or us today< we
should resolve to abandon craving and de)ilements, These are the essential things that
one must be rid o),
As )ar as dying is concerned< the Lord Buddha said it wasn(t important which day we die
on, 8henever the breath runs out< that is the day we die, The only criterion is our last
breath, *) there(s still breath< then we haven(t yet died, #o we keep on breathing,,, which
in itsel) is no great problem, *t(s really Dust about a lot o) wind,
The important point is the )ounding o) a base and the putting ourselves on alert 5 all )or
the sake o) our heart, "ttaahi attano naatho"% (onesel) is one(s own protector(, 8hen this
is accomplished then there is contentment in living or dying< wherever and whenever it
might take place, +o more problems remain< )or they were only concerned with mundane
conditions,
That(s it )or this talk on Dhamma, * think it(s suitable to stop here,
+otes
&aagha #uu2a is the national holiday in Thailand dedicated to the #angha Mewel,
==isaa(ha #uu2a in May and saalha #uu2a in Muly are )or the Buddha and
Dhamma,?
"bhaaraa have panyca (handhaa"
ariya saava(aa
=isuddhi 0posatha
Dhammapada, vv% 9HE and 9H:
paaramii
anupaadisesa+nibbaana.
sammuti
visuddhi
=isuddhi Dhamma
#ee .lossary,
&aara usually personi)ied as the 'vil Ene< or tempter, And here re)erring to
misleading< evil thoughts,
a(aali(o
$ali language is e4amined in Dust nine grades,
A play on the word e( or e(a, which in Thai can mean% (highest( or ()irst( =as in
$h,D,?H (one( or (singular( =as in (one eye( and (Ene Dhamma(? so eka@grade<
eka@eye< and 'ka Dhamma,
parinibbaana
parama.m su(ha.m
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", The 6inal +ight 5 6are Thee 8ell
+o one can surpass the Lord Buddha in wishing )or people to be virtuous and good, 2is
Teaching was o))ered so that people in the world might )ind goodness and happiness, 2e
didn(t want the world to be troubled and hurt through misdeeds arising )rom ignorance o)
the right way o) conduct, The building up o) the perfectionsAB to become a Buddha< )ull o)
compassion )or all sentient beings< was an e4acting task 5 very di))erent )rom all other
)orms o) achievement, And his mastery went along with his compassion< hand in hand,
Anyone listening to the Lord Buddha(s teachings 5 )rom his own lips or )rom the
scriptures 5 and trusting those principles o) truth would then try to correct and improve
themselves< so as to be a virtuous person, Ene individual takes it up< and a second< and
then each )amily member< however many there might< be all change themselves )or the
better, Ane virtuous person 5 but when such people live together it becomes one virtuous
)amily@circle< and then one virtuous village< and town and country, There(s no need to ask
about the whole country(s peace and stability )or it must de)initely )ollow )rom the
goodness o) all its individual citiKens,
En the other hand< hardship and discontent only arise because o) wrong doings and
baseness, The number o) corrupted individuals corresponds to the e4tent that the body o)
society is stuck with 'splinters and thorns'. The more there are< the more hellish the world
becomes, *t is then dark both in the night and daytime< and is in a constant state o)
disturbance, There is no need to go and search a)ter hell )or it is being )orged right there
in the hearts o) people, 6rom there it spreads and e4tends everywhere< turning all to )ire,
This only happens because o) those wrongdoings< not because o) what is skill)ul and right,
8hen things are in harmony with the Buddha Dhamma such a situation can(t arise, There
would then be no need )or Dudges< courts o) appeal or a supreme court, There would be no
cases to settle because everyone is intent on living virtuously< all trying to )ollow a Dust
and sensible way together, *n discussions there would be mutual understanding 5 it
wouldn(t matter i) it were between young and old< man and woman< ordained and
householder, This springs )rom a deep understanding o) the nature and reasons )or
goodness and baseness that is within one(s heart, There only would be the wish and
intention to see in the way o) reason< truth< and virtue, 'veryone would listen
sympathetically to one another< and always conduct themselves )airly and Dustly with no
need )or secrecy,
The world< however< doesn(t seem to )ollow the heart(s wish, 8herever one goes< there
are only complaints about su))ering and mis)ortune, The whole earth seems to be in a
state o) con)usion and unrest< even though everyone studies and searches )or knowledge,
This knowledge< however< doesn(t appear to be o) much use 5 it might even end up
burning one instead 5 because it isn(t knowledge imbued with Dhamma, *t doesn(t have
Dhamma to add a protective coat or to act as a support< a brake< an accelerator< or
steering@wheel, *t there)ore trundles )orward in any old direction< without any limit or
bounds,
8hen e4amined in this light< the value and importance o) the Lord Buddha(s Dhamma
stands out clearly, The individual e))ort to change onesel) )or the better< even though one
can(t do the same )or anyone else< will provide peace and contentment wherever one is,

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8hen e4amined in this light< the value and importance o) the Lord Buddha(s Dhamma
stands out clearly, The individual e))ort to change onesel) )or the better< even though one
can(t do the same )or anyone else< will provide peace and contentment wherever one is,
#uch happiness will result )rom your right actions and way o) living< and this will )ollow )or
anyone who practices in the same way,
This right way and contentment have a series o) levels 5 everyone being able to step up
to the general level with the right intention and e))ort, Don(t allow yoursel) to miss out on
this< )or the world can be worth living in and can bring happiness< peace< and Doy, Beyond
this mundane Doy lies the prospect o) progress and happiness within the heart itsel),
2owever< it does need commitment and energy to achieve this subtle and more re)ined
type o) happiness,
Those who are especially interested in the way o) meditationA/B really stand in the )ront
line 5 i) this is considered in images o) going to war and battle, Those who decide on this
approach can(t a))ord to be weak and )aint@hearted, 8hatever they attempt will reGuire
vigilance< and such e4ertion will then steadily develop in them a consistent and stable
mind)ulness, Any lack o) this and they won(t be considered tough enough to succeed in
the war,
This toughness depends on an alert e))ort< together with mind)ulness and wisdom
checking on the behavior to see whether it is going in the right or wrong way, As this
becomes increasingly subtle and involved< it is more and more necessary to depend on
the protection o) mind)ulness and wisdom, The stream of the heart and its various
imaginings and concoctions will not then go and amass poisonous ideas and emotional
obDects with which to burn and torment itsel), Ence the heart has received proper care
and nurturing it will gradually come to peace< and be radiant and happy without any
)ading into downhearted dullness< as it did be)ore,
All o) you have been training here )or Guite a long time< so please draw into your heart the
Dhamma o) the Lord Buddha, Don(t think that you(ll be leavingA1B your teacher and
monastery behind, Four departure is only an activity or physical movement, The
important thing to remember are the Lord Buddha(s words%
"nyone who practices Dhamma in accordance with the way of Dhamma, is truly one who
offers reverence to the Tathagata."
That practice is the way o) mindfulness, wisdom, faith and diligent effort. *t has to be
there in every posture and at all times, This right conduct within the heart< together with
continuous watch)ulness is what is meant by 'practicing Dhamma following the Way and
giving constant reverence to the Tathagata', the Lord Buddha,
The Lord Buddha continued%
"Whoever sees Dhamma, sees the Tathagata."
2ow does one see< know and practice so as to see this DhammaJ *t(s by practicing as we
are doing now< and especially re)ers to meditation, This is the way o) practicing Dhamma,
#eeing Dhamma is discerning those obstructions present within onesel) that should be
counted (the enemy(, These are the )irst two +oble Truths< that o) "uffering and its Bause.
8e investigate these things to penetrate to their true nature< which e4ists in every human
being and animal 5 the only e4ception being the arahant who has gone beyond, The rest
o) us must possess this Bause to some degree< and it(s this that he called the )oble Truth.
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8e investigate these things to penetrate to their true nature< which e4ists in every human
being and animal 5 the only e4ception being the arahant who has gone beyond, The rest
o) us must possess this Bause to some degree< and it(s this that he called the )oble Truth.
By e4amining and seeing Dhamma in the true state o) a))airs< it(s then possible to turn to
letting go and uprooting, This results in coolness and peace within, This letting go and
uprooting is also termed (seeing Dhamma(< )or it is a gradual seeing< level by level< step
by step< until one )inally perceives the whole Tathagata,
8e can speak about these levels o) attainment in this way% Those who have practiced up
to stream+entryA3B can be said to have seen the Lord Buddha at one level< having
penetrated into the stream o) Dhamma, *t is the beginning o) seeing< as i) you are
standing in a )ield and can glimpse the Lord in the distance, The once+returnerA7B stage
seems to bring the Lord a little closer and the non+returnerA"B sees him closer still, 0ntil
)inally< with the arahantA9B stage< you see the Lord Buddha in )ull, The Dhamma that
)acilitates our reaching each o) these stages resides with everyone o) us,
2olding to the practice is like )ollowing behind and sighting the Tathagata. Ene sees him
by way o) cause, which is our practiceH and by way o) result, which is the steadily attained
)ruit o) that practice, The Lord Buddha went this way be)ore< seeing and steadily realiKing
and passing beyond,
There)ore< the heart o) the one who practices is never apart )rom the Lord Buddha<
Dhamma< or the #angha, By virtue o) that practice< reverence is given to the Tathagata,
the Dhamma< and the #angha, This is true reverence and is the way 5 through diligent
e))ort 5 o) having continuous audience with the Lord Buddha,
Departing and going away is only activity. There is a departing right here when< )or
e4ample< a)ter sitting here you leave to sit over thereH )rom there you return to sit here,
There is a continual departing, Fou shouldn(t be concerned with leaving this place )or that<
this town )or that< this house )or elsewhere, Leaving )rom here )or )ar or near 5 there is
continual departing in this world o) impermanence where things are constantly changing,
By using the three mar(sA:B we can re)lect upon these things so that it becomes a
Dhamma lesson, Those who truly know and see will always depend on this principle as the
way to move )orward, 8hile we are here we practice Dhamma and when we are there we
practice Dhamma 5 because it is aimed at letting go< at eradicating de)ilements and
ending all the su))ering within the heart, 8e practice wherever we are so as to uproot and
release< and )or this purpose our present location isn(t relevant,
The Lord Buddha there)ore taught the +oble Disciples%
"1o bhi((hus, and see( secluded places. Be steadfast and resolute there. This is the way
to have constant audience with the Tathagata. There is no need for all of you to come
here to gather around the Tathagata. That is not the way. But rather, whoever has
mindfulness and is diligent in all postures immediately gives reverence and has audience
with the Tathagata. )onchalantly sitting around here is not the way to meet, nor to see or
have audience with the Tathagata. The Tathagata does not regard the coming here and
the going away as having an audience with or ta(ing leave of the Tathagata. The
Tathagata considers that diligence in the practice to eradicate defilements from the heart,
whether little or much, as steadily gaining audience with the Tathagata."
This is the progressive seeing o) the Tathagata. *t is the maDor principle in the Teaching
that allows a clear sight o) the Tathagata< rather than peering with dim and blurry eyes<
lacking in mind)ulness, Must completely rid yourselves o) the poisons in the heart< and
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This is the progressive seeing o) the Tathagata. *t is the maDor principle in the Teaching
that allows a clear sight o) the Tathagata< rather than peering with dim and blurry eyes<
lacking in mind)ulness, Must completely rid yourselves o) the poisons in the heart< and
then compare the resulting state that you have realiKed 5 is there any di))erence between
that nature and the TathagataJ $lainly< without Guestion< such a puri)ied nature is
identical with it, ListenL The essence o) the Lord Buddha(s teaching is Dust like this,
Training your heart and developing yoursel) into a good person is the way to accumulate
happiness, 8ith increasing growth within the heart the result will< o) course< be
happiness, +ot being able to )ind happiness or it being incomplete< arises because o)
obstructions in the heart< which are the de)ilements, +othing else is able to obstruct and
pierce the hearts o) all sentient beings< preventing them )rom )inding happiness and
)ul)illment, #u))ering and hardship< whether internal or e4ternal< is solely caused by
de)ilements, 6or e4ample< when the body is )everish or ill< the de)ilements will also get in
the act by moaning about the pain here or the ache there, This disturbs and worries<
which adds yet another load o) su))ering )or the heart< to go with the bodily illness,
&ommon bodily upset or illness was e4perienced by both the Lord Buddha and the +oble
Disciples, *t(s the nature o) the aggregates to be ruled by the this+worldlyA!B law o) the
three mar(s. 8hoever has aggregates and elements cannot go beyond this worldly norm<
with the inevitable conseGuences o) change and impermanence, 2owever< their hearts did
not waver because there was already total understanding o) the state o) things,
But it(s not like that )or us, 8hen we have bodily pain< whether much or little< it also
shows in the heart that accumulates additional su))ering, The amount can(t be estimated
but sometimes the su))ering within the heart becomes greater than that o) the body,
This is what is meant by (an encompassing in)iltration by the de)ilements(< when we are
absent@minded and careless, 8hen there is no mind)ulness and wisdom to know what the
de)ilements are up to< they can penetrate in every possible way< regardless o) time< place
or posture, All that(s necessary is )or the heart to move and show itsel) without
mind)ulness< and wisdom becomes more like perceiving+memory.A;B *t(s as i) the heart
becomes the de)ilement(s unknowing helper, *n such a situation Dhamma can(t possible
arise and it can only go the way o) the de)ilements and their steady increase, *t(s
there)ore necessary to throw in the )ull )orce o) your mind)ulness and wisdom< )aith and
energy< to keep up with the events happening within the heart,
-esearch into these elements and aggregates will make you an outstanding person but
graduation )rom any other kind o) study will never be enough, There will still be the thirst
)or more< much like anything in this world, 2owever< when your studies into the elements<
aggregates and heart are completed< that thirst will also be ended, Fou will )ind complete
)ul)illment,
At present you are de)icient in the theory o) ggregate+ology and the application and
practice o) it, This is really about mind)ulness and wisdom< and the penetrative insight
into the true nature o) the elements and aggregates, *t is analysis by separating the true
)rom the )alse, But when the study is not yet concluded or understood< endless con)usion
and turmoil will remain with the elements< aggregates and heart,
There is no con)usion and agitation worse than that )ound in the elements< the aggregates
and heart, This is where all sorts o) complications are constantly emerging because we
have yet to clear them up, This indictment can only be dismissed through the studying o)
the case right there< with mind)ulness and wisdom disentangling the truth and giving
Dudgment a)ter care)ul deliberation,
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have yet to clear them up, This indictment can only be dismissed through the studying o)
the case right there< with mind)ulness and wisdom disentangling the truth and giving
Dudgment a)ter care)ul deliberation,
AlrightL Let(s wind up these studies, 8hat is there in these elements and aggregates 5 as
*(ve always said< there(s%
/orm aggregate, which is everything in this body o) ours,
/eeling aggregate, which comprises pain)ul< pleasant and neutral )eelings< that arise
within the body and heart,
#erception aggregate is memory and assumed knowledge o) various things,
Thought processing is the creative< concocting )acility o) the heart that thinks about virtue
or wickedness< past or )uture< without any limitation,
Bonsciousness aggregate, which acknowledges )orms< sounds< smells< tastes< or tactile
obDects as they come into contact with the senses, And at that moment reports them to
the heart to acknowledge, Ence that contact ends the consciousness lapses as the obDect
passes, This is called consciousness of the five aggregates.AB
The consciousness of the five aggregates is di))erent )rom the re+lin(ing
consciousness.A/B This re)ers to mindA1B and particularly to the heart, *t is the heart that
is about to enter into re+lin(ing consciousness, taking birth in the various )orms o)
e4istence, The consciousness o) the )ive aggregates arises and ceases with the things that
come into contact with it, That is< the acknowledgement ceases along with the passing
away o) those things, The re+lin(ing consciousness however< re)ers to the heart that
possesses the )aculty o) knowing< alone and by itsel), 'ven i) nothing makes contact with
it< it doesn(t end,
#tudy these )ive aggregates 5 and do it e4haustively, Ceep on going over it< revising and
researching until you can understand, This is the )ield o) work )or anyone wanting to be
rid o) de)ilements and craving< by the demolishing o) the cycle of birth and death.A3B The
heart spins through birth in various )orms o) e4istence< endlessly roving and reserving
itsel) a place in cemeteries all over the place, The reservation is made even be)ore death,
This is all due to delusion 5 ignorance about the true nature o) the aggregates, 8e grasp
at more o) them even though we already have a heap o) them, There(s never enough< so
we )all and catch hold o) them without limit 5 unless< o) course< wisdom can be called in
to investigate,
AnalyKe and investigate so that you come to true knowledge and can there)ore cut )ree
the attachment, Take up the study o) the elements and aggregates 5 or take this body<
)or therein lies the (substance( o) the )oble Truth and the /our /oundations of
&indfulness. These are synonyms )or the same thing and can =practically? replace each
other in our investigations,
8e will )ind that they are all essentially concerned with the )oble Truths and the /our
/oundations of &indfulness. +ormally< without illness or disease< the body e4ists simply as
the body< and form is still Dust form. 2owever< when the body changes and becomes
abnormal and disordered< it then )ollows its =new? natural course, The pain)ul )eeling that
arises due to this irregularity does not remain )or long and you should Dust let the heart
know it )or what it is, This is the way to study ggregate+ology. Don(t be alarmed or
)rightened< or depressed with themH )or this is their normal< inevitable course in the
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arises due to this irregularity does not remain )or long and you should Dust let the heart
know it )or what it is, This is the way to study ggregate+ology. Don(t be alarmed or
)rightened< or depressed with themH )or this is their normal< inevitable course in the
world,A7B They have to )ollow a progressive trans)ormation with both subtle< unnoticed
changes and marked changes, They change in accordance with their nature 5 at every
period< every second, But perhaps even a (second( is too long a time< rather make it every
instant< all the time, They Dust change< continually change, There is no pause< no taking
time o)) )or rest and sleep like animals and people do,
As )or su))ering< that also mani)ests itsel) constantly< without stopping )or sleep or rest,
$eople may take time o)) )or leisure and recuperation but that doesn(t apply to the +oble
Truths and (the three marks(, They never stop< never ease o)) with anybody, They proceed
along their course both day and nightH with standing< walking< sitting< or lying down, The
condition o) these things is to turn through their changes, This body< too< revolves< as it
changes its position and state, 8e sit )or a little while and then an ache appears, 2ave
things changedJ 8ell< i) they haven(t what(s this pain doing hereJ
This ache is called painful feeling. *t is one sort o) condition that arises in our awareness<
one aspect o) the +oble Truths, '4amine it and see it as it really is< )or in the last resort
there(s no alternative, To think that you can depend on some other person is a misreading
o) the situation, #omething that will drain your resolve< leaving you weak and
disheartened in the task o) saving yoursel), #uch wrong understanding or
misapprehension comes )rom the de)ilement(s subversive insinuations< constantly
deceiving you, This happens both in normal times and in times o) sickness and
emergency< cutting the ground )rom under your )eet by means o) their trickery,
8hen the )inal time is really drawing near< it is like a bo4er in the ring, Be)ore climbing
into the ring the trainer can teach and instruct< but once in the ring there is no way to
teach anything more, -ight or wrong< good or bad< alive or dead 5 you now have to rely
and help yoursel) to the utmost, *t(s now too late to learn any new bo4ing techniGues,
The time o) going into battle is that o) the )inal moment when the aggregates and the
heart are going their separate ways, *t is the time o) breaking up, *t is like when crows
and vultures come down and sit together on the branches o) a tree, 8hen they alighted<
the branches hardly shook at all but when they )ly away they Dolt the branches until the
whole tree vibrates, Any dry< dead branches will break and )all in the process,
At the time when the body is departing< how hard will it shake usJ 2ow are we going to
stand up to this shaking 5 with mind)ulness and wisdom< that(s how, 8ithout them we
de)initely won(t be able to bear it and will lose our balance and control, 8e must there)ore
)ight to the )ullest capacity o) our mind)ulness and wisdom, Don(t even think about the
possibility o) collapsing in the )ight, Eur vigorous Guestioning o) the truth about the nature
o) the body is aimed towards gaining release< not towards destruction, This is the chie)
way to help onesel) in a critical situation< by using all one(s strength< and is the right
course recommended by the wise,
8hen the time o) emergency arrives it will be all pain 5 clearly showing itsel) throughout
every part o) the body as i) each piece is burning, *nside< the body will be like a blaKing<
red@hot )urnace, #o< what are we going to do nowJ Mind)ulness and wisdom must be
sighted on that heat< that su))ering and pain, &learly discerning we can then turn and
observe our heart, *s the heart also red@hotJ Er is it only the body and aggregates that
are on )ireJ *) you are already well@practiced in using mind)ulness and wisdom< you(ll )ind
that the heart is cool and una))ected even in the midst o) such a con)lagration, *t is the
body that is burning with the )lames o) su))ering, This is how we who practice must see it,
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are on )ireJ *) you are already well@practiced in using mind)ulness and wisdom< you(ll )ind
that the heart is cool and una))ected even in the midst o) such a con)lagration, *t is the
body that is burning with the )lames o) su))ering, This is how we who practice must see it,
This is the way o) sel)@help< without leaning on any one else< )or you are already up in
there in the )ighting ring, Ence you are determined to )ight< then )ight using reason and
your )ull strength, "Bome what may; !ive or die; Who cares who might have to carry me
out of the ring." *t(s a )ight to the end 5 but )ight cleverly< don(t Dust close your eyes and
allow yoursel) to be like a dummy accepting all the punishment without blocking or
returning punches, That(s uselessL 6ight with energy putting your li)e on the line, *) you
have to die< then so be it, But there(ll be no retreat, 0se your mind)ulness and wisdom
that is tuned to be the most advanced weapon going,
Battling with feeling means penetrating to its true nature, Don(t attempt to )orce it to
disappear )or that is trying to go against )eeling(s natural course, The only way is to
e4amine it as it really is and then let it disappear o) itsel), *) it still lingers then realiKe that
that(s how things are< and don(t go in and grasp hold o) it,
/ormA"B is form 5 don(t bring in anything to contradict this or make it something else,
6orm is )ormH body is body< and it(s Dust body< Dust )orm, /eelingA9B is feeling 5 whether
it(s pain)ul< pleasant or neutral< it(s really only )eeling,
8hat is this that knows body< knows )eelingJ *t(s the heart< o) course, The heart is not o)
that nature and must be separated and clearly seen with wisdom, This is truly seeing the
+oble Truth and there will now be no wavering even i) the body can(t endure, -ight then,
Let(s turn and )ace the battle< let(s see what will go )irst and what will outlast, 8ith our
con)idence riding with mind)ulness and wisdom we(ll know the truth that the heart is not
the one that dies< but is that which is there to acknowledge whatever is present,
Alright then< whatever is impermanent 5 may it go its way, The body can(t endureJ Then
let it break up, 6eelings don(t last< well< let them dissolve, *) it(s impermanent< then let is
all disperse, 2owever< whatever endures will last and prevail, 8hat is it that prevailsJ *t is
that which knows< which is the heart, ThereL *t(s the one who knows standing out
distinctly all the time,
The results will de)initely be like this once you have success)ully trained yoursel) in the
way o) mind)ulness and wisdom, But i) your mind)ulness and wisdom are de)icient then
the heart will remain )eeble and easily discouraged, All kinds o) su))ering will then
converge into the heart because it is the heart itsel) that accumulates su))ering through its
own stupidity, 8eakness< there)ore< is certainly not the path that leads away )rom harm
and danger, *t has to be accomplished through diligence and hard work< with a warrior
spirit armed with mind)ulness and wisdom, +othing else can bring victory and
preeminence< goodness and virtue< e4cellence and distinctionH nothing else brings bravery
and )earlessness to arise within the heart,
$lease consider it in this way% #uppose that we return home without a teacher or
instructor, 8ell< what teaching have we already received and what are we really missingJ
The teacher is still present in his teaching< and it(s there that we(ll )ind the Tathagata and
the Dhamma, 8e are with the Dhamma< with the Lord Buddha< and with the #angha at all
times because o) the Teaching that we train ourselves with, 8e do not lack a teacher or
an instructor, 8e live with a re)uge in having mind)ulness< wisdom< )aith< and energy out
)ighting to destroy those things that are our enemy, 2ow can we say we are without a
teacher when we e4ist with our teacherL #o we must strive to gain knowledge together
with this teacher,
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,
/,
1,
3,
7,
",
9,
:,
!,
)ighting to destroy those things that are our enemy, 2ow can we say we are without a
teacher when we e4ist with our teacherL #o we must strive to gain knowledge together
with this teacher,
This is the way to practice< without loneliness or wavering but endowed with )irmness and
stead)astness in the truth o) Dhamma, The teacher(s instructions are constantly embraced
as the internal guide within the heart, 8herever we may be< we can say that we are with
a teacher< with an instructor< with the Lord Buddha< the Dhamma and the #angha 5
because the real Buddha< Dhamma< and #angha are within the heart, *t is only the heart
that can be with Buddha< Dhamma< and #angha< or the whole essence o) Dhamma,
The body doesn(t know anything, 2ow on earth can it ever know anything about the Lord
Buddha< the Dhamma< and the #anghaJ /eeling also doesn(t knowH while perception Dust
remembers and then it(s goneH and thought processing imagines and then vanishes, 2ow
can there be any basis in them su))icient to accommodate the Lord BuddhaJ The one who
can truly receive< is that which really understands the Lord Buddha, The real Buddho is
Dust this heart,
#o< investigate the heart to your utmost, Don(t be weak or discouraged, *n any case< all o)
us must eventually enter into this battle, *t(s unavoidable, All we can do is to help
ourselves< and it(s very certain that we will need to help ourselves, 8hen the time o)
necessity is upon us< nobody else can help, 8hether )ather or mother< son or daughter<
husband or wi)e< they can only stand by and watch with a))ection< sympathy< and
yearning, They all long to help but when the time comes< they are powerless,
The only things that can help us transcend su))ering and torment< and to be )ree )rom all
bondage< are mind)ulness< wisdom and our own e))ort, There is nothing else, 8e must
there)ore be strict with ourselves< be )irm at heart< even i) the body is nearing its end,
6rom this moment on< this is something to keep close to your heart, Then you won(t lose
out later on,
2owever the aggregates might display themselves< the one certain thing is that they
aren(t above death, 8hether they appear o)ten or not< they will come to die, #o the one
who (nows knows till death< at which time the body dissolves and that which knows is rid
o) all problems and obligations, Let(s get down to the cru4 o) the matter, -ight to the
essence o) truth< o) cause and e))ect, Then we will arrive at the real and genuine Dhamma
within the heart,
This Dhamma presentation seems enoughH so *(ll )inish here,
+otes
paaramii
citta+bhaavanaa
The ne4t day Chun $ow was due to return to home,,, and hospital,
sotaapatti+magga and +phala
sa(adaagaamii
anaagaamii
arahatta+phala
ti+la((ha.na
sammuti
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9,
:,
!,
;,
,
/,
1,
3,
7,
",
9,
arahatta+phala
ti+la((ha.na
sammuti
panyaa and sanyaa
vinyaa.na (handha
pa.tisandhi+vinyaana
mano
va.t.ta
sammuti
ruupa
vedanaa
9, The Middle 8ay
Listening to a Dhamma talkAB keep your attention in the present, Don(t send the mind
outward but keep it )ocused within< you(ll then be able to e4perience the true taste o)
Dhamma right in your heart, *t has been taught that one may gain )ive bene)its while
listening to a Dhamma talk, Then there are also those bene)its that come to )ruition in the
)uture that are e4tra gains, This is the reason that so many )ollowers became enlightened
while listening to the Lord Buddha(s Dhamma, They had correctly stationed their heart in
the present< without concern )or past or )utureH being wholly receptive and ready to
e4perience the taste o) Dhamma that the Lord was presenting,
The Lord )irst went forth into homelessness greatly aroused by Dhamma, 'ven prior to
this he had had a growing )ascination and concern< originating with his successive
encounters with the )our deva+dutas 5 the sights o) the old man< the sick man< the dead
man< and the holy man, 6rom the )irst day o) his going )orth he labored with great e))ort
and determination through the austere practices< always committed to his task up to the
day o) his 'nlightenment, 2e thought neither to abandon his undertaking nor to slacken in
his pursuit, The laKiness< discouragement and weakness prevailing over the hearts o) all
other sentient beings could not overcome him,
The noble disciples also went )orth with conscientiousness and the intention to )ind
)reedom )rom su))ering< )ollowing the e4ample o) the Lord, They attended to each word o)
the Lord(s Dhamma and put it into practice with devotion, Their staying< their coming or
going< were always accompanied by mind)ulness, 'very )acet o) e4ertion went together
with re)lection and application o) the principles o) truth, The results and the rewards o)
their concern and dedication seem to contrast with those o) our time, This is due to the
immense di))erence in the appreciation o) Dhamma and the intensity o) practice, *t(s then
obvious that the results can(t possibly be the same,
The Lord Buddha didn(t relent or rela4 in his Guest )rom the )irst day o) his endeavor to
the day o) his 'nlightenment, *t was on )inally reaching his goal that he became the 1reat
TeacherA/B o) the world, 2e then brought the Dhamma out to the Buddhist &ommunity 5
teaching and urging them to )ollow the path o) Dhamma by which he himsel) had
succeeded, Those who received what was revealed by the Lord< delighted in the essence

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TeacherA/B o) the world, 2e then brought the Dhamma out to the Buddhist &ommunity 5
teaching and urging them to )ollow the path o) Dhamma by which he himsel) had
succeeded, Those who received what was revealed by the Lord< delighted in the essence
o) Dhamma, By taking it up and applying it in their practice< in due course they had all
variously come to Dhamma attainmentsH acGuiring the Dhamma ,ye like the Lord had
be)ore them,
The Lord Buddha became the model and ideal )or the Buddhist &ommunity right )rom the
beginning, This is made plain )rom the way he practiced< by always spending his time
living away in the )orest, 8hen he renounced the home li)e< he went )orth into the )orest
and no longer took any interest in peopleH including those in the realm he had once ruled
over with peace and security, +o longer being concerned with his princely status he
courageously and un)linchingly stood up to the ordeal o) his e4ertions, *n this respect< no
one can surpass the Lord< )or every mode o) his practice transcended the world, 2is
renunciation and going )orth into homelessness di))ered )rom the usual way o) the world<
so when the results appeared they also di))ered, They were now o) two disparate (worlds(<
)or his heart had been trans)ormed into the puri)ied heart o) a Buddha, 2is
accomplishments stood in distinct contrast to the rest o) the world,
This was also true )or the noble disciples who had gone )orth )ollowing the Lord Buddha,
They reDoiced and delighted on hearing the Lord present the basic< )undamental
guidelines%
"Fu((hamuulasenaasana.m nissaaya pabba22aa tatthavo yaava2iva.m ussaho(araniiyo."
8e could e4press this in our own words%
>Look< over thereL There(s a mountain and a deep DungleH mountainsides and gorges<
brooks and streams< cli))s< peaks and mountain slopes, There are the water courses and
banks o) mountain rivers, These are places o) ease and Guietude< )ree )rom all )orms o)
entanglement, #eek )or such areas and strive there amongst such scenes,>
>The Tathagata attained his Buddhahood )rom these settings and surroundings< not
through socialiKing and mingling together, 2e didn(t become enlightened by indulging in
)rivolity and merriment< by trailing in the )low o) desire< sel)@seeking ambitions and
obsessions< and allowing himsel) to be dragged away under the authority o) de)ilements
and desires, En the contrary< the Tathagata came to his 'nlightenment in secluded and
deserted places, Those were the spots where he made his great e))ort< escaping )rom his
palace and city and all their manner o) peoples, The Tathagata went through hardship and
adversity that was born and derived )rom his e4ertion in those secluded and remote
places, 'nlightenment didn(t come to him amidst the grandeur and magni)icence o)
palaces< or amongst the crowds at crossroads or market places, *t came to him in solitude
and seclusion< totally retired )rom the world, The Tathagata accomplished and arrived at
the state o) purity o) a Buddha in these outlying places,>
>May all o) you there)ore turn towards these places that the Tathagata has described, The
mountains< hillsides< caves< and shady treesH the deep )orests and the distant open spaces
where the air is light and clear, These spots are deserted and Guiet< )ree )rom con)usions
and troubles< )orsaken by people, *) you all aspire to the state )ree )rom su))ering then
you must )ollow the route o) the Tathagata to those places, Then you too will de)initely<
one day< also reach the ending o) lives and e4istences< the =Guenching? o) the glowing
coals in the pit o) repeated births and deaths,>
8hat *(ve Dust e4plained was< in )act< the second o) the basic guidelines, The )irst directive
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coals in the pit o) repeated births and deaths,>
8hat *(ve Dust e4plained was< in )act< the second o) the basic guidelines, The )irst directive
was%
"#a.msa(uula ciivara.m... "
>All o) you who have gone )orth should seek )or discarded materials le)t in cemeteries or
along the road sides, #titch and sew them together to make your lower robe< upper robe
and outer robeH so they may be used to cover and protect your body< sustaining the holy
li)e )rom day to day, This will accord with your recluseship and spartan li)e )ollowing the
way o) Dhamma, #ubsist )rugally on the )our reGuisites o) living 5 )ood< shelter< clothing
and medicine 5 and be content with little< satis)ied with whatever reGuisites accrue
without indulgence in e4cess and lavish waste)ulness, Fou may however< accept the gi)t o)
robes presented by lay devotees as long as it is the way o) simplicity and moderation, Ene
causes onesel) to be easily )ed and cared )or without causing problems and concerns )or
the )aith)ul supporters,>
The third o) the guidelines was%
"#i.n.diyaalopabho2ana... ."
>2aving gone )orth in the religionA1B you can(t a))ord to be laKy, .o on an almsround,A3B
)eeding yoursel) by your own e))ort and on your own two )eet with a pure and honest
heart, The )aith)ul devotees willingly and happily o))er the gi)t o) )ood )ollowing the
samana's tradition< avoiding the usual worldly bargaining with money, The going )or alms
in order to support yoursel) is the pure and impeccable livelihood )or one who has gone
)orth, Fou should try to maintain this practice )or the rest o) your li)e, Any occasions o)
abundance and e4cess should be considered e4ceptional circumstances< when you need to
oblige the laity, Any shower o) gi)ts< however< must never be taken heedlessly<
complacently thinking that they indicate your honor and dignity, They would then be
trans)ormed into gifts and offerings that (ill the unworthyA7B Aas the bait hooks the )ishB,>
The )ourth instruction was% "1ilaanabhesa22a... ."
This re)ers to medicine )or curing the sickness that can< depending on conditions< a))lict
both monks and lay people, The remedy needs to accommodate to and measure up with
the particular situation as i) it were its shadow, 2owever< know and e4ercise moderation
in reGuesting assistance )rom relatives or those supporters who volunteer their service,
Fou must keep it well within the bounds o) propriety,
Cnowing moderation is the necessary Guality that all who have gone )orth must bear in
mind, 2e then becomes sangha sobhana, a grace)ul recluse who adorns the religion with
re)inement and beauty< being well received by )ellow Buddhists and the public
everywhere, The important point )or a monk to remember is to be always prudent and
wary o) immoderation in soliciting anything at all, =The going for alms is special in this
regard because it(s a suitable daily observance )or monks and novices,? +ever make a
habit o) visiting and seeking aid )rom lay people< but rather e4ercise moderation in
response to the given situation,
A)ter hearing and accepting these )undamental Dhamma guidelines )rom the Lord Buddha<
the noble disciples all gladly practiced them with Kealous dedication, 'ach went their
separate ways into the seclusion and solitude o) the )orests and mountains< unhindered by
concern )or li)e and well being, 8hatever their )amily backgrounds 5 some were even
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the noble disciples all gladly practiced them with Kealous dedication, 'ach went their
separate ways into the seclusion and solitude o) the )orests and mountains< unhindered by
concern )or li)e and well being, 8hatever their )amily backgrounds 5 some were even
kings and princes 5 none asserted their status and position, That would have only
activated pride and snobbery< and contempt )or =the Guality o)? those reGuisites o) living
that the ordinary lay supporters were able to provide, The noble disciples welcomed any
kind o) )ood 5 save that set aside under the vinaya code 5 )or the sake o) sustaining
their li)e processes and supporting a steady Dhamma practice, They were mind)ul o) their
e4ertion< their practical duties and observances, They were attracted to Guiet and
secluded surroundings< )ar away )rom noise< con)usion and all disturbing in)luences, They
continued with steady endeavor by both day and night and in all postures, 6or them
nothing was more worthwhile and rewarding than the practice that would rid them o)
su))ering,
All the noble disciples considered )reedom )rom su))ering as the priceless Dhamma, *t
went beyond any gains that repeated births and deaths could show< )or those all
originated in the deceit o) ignorance,A"B which is the root source o) the constant su))ering
o) all sentient beings, The total dedication o) the noble disciples meant that neither pride
o) royal blood and wealthy )amily< nor pride o) scholarship and erudition< could in)iltrate
their hearts, 6or this reason all o) them< )rom the )irst to the last arahant disciple< were
able to gain 'nlightenment )ollowing the Lord Buddha,
May all you who practice there)ore turn your attention to the reports describing the Lord
Buddha and his arahant disciples, &onsider how their practicing came to success< how
they achieved renown and were revered by all sections o) the world 5 including those o)
the heavenly deva realms, The Lord Buddha< the Dhamma and the #angha cannot be
surpassed )or wisdom< discernment and accomplishment, They reign supreme< so let us all
care)ully consider this, Being easily discouraged and obsessed with )ood and sleep are not
ways to nobility and )reedom )rom su))ering, They can(t make the supreme Dhamma
mani)est within the )ield o) our awareness< which is our heart,
*n every movement and posture< always give heed to reason and be constantly observant
o) your actions, Make sure that these actions don(t cause delay or (stain( your body<
speech and heart, Delight in seclusion and solitude< and totally commit your e))orts o)
both body and heart to the Dhamma work, Let a dogged determination be your guide
through every thought and movement< always pointing to the goal 5 freedom from
suffering. The outcome is then assuredly eGuivalent to that )ound by the Lord Buddha and
the noble disciples< since it )ollows the same path,
The Lord Buddha did not present the Dhamma teaching 5 about right view and right
thought< )or instance 5 to Dust anyone, *t was aimed speci)ically at all those who practice
the way o) moral precepts, samadhi and wisdom. 2aving once stepped out along the $ath
that the Lord pointed out by living and practicing in accord with the )undamental
guidelines that we(ve already discussed 5 ru((hamuula senaasana.m or living at the )oot
o) trees is another e4ample 5 there can only be one result, *t is )reedom )rom su))ering
and reaching to the natural prominence o) a noble disciple o) the Lord Buddha< which is
the state o) purity within the heart,
8hatever your posture< whatever you(re doing< always be mind)ul 5 the only e4ception
being during sleep when it(s beyond one(s means, *ncline yoursel) towards applying
mind)ulness and wisdom with strenuous e))ort, The reality o) deliverance will then appear
within the heart,
During the Lord Buddha(s time people listened to Dhamma with earnest interest< securing
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within the heart,
During the Lord Buddha(s time people listened to Dhamma with earnest interest< securing
the Dhamma they heard within their mind, They didn(t allow the Dhamma to slip away
and disperseH nor did they listen merely )or courtesy(s sake< treating it more as a ritual,
8hatever people do nowadays 5 and that includes all you monks here 5 seems to
become mere ritual, 8ithout true dedication and )irm determination everything you
attempt will insensibly turn into ritual,
6or instance< to walk along your meditation path Dust to keep up with a set schedule
becomes ritualistic, The Guestion is whether the heart and mind)ulness are in harmony
with your e4ertion, &onseGuently< the end results may very well be di))erent )rom what
was e4pected, 8hy should it be soJ *t(s because< even though we may be (walking
meditation(< the heart is elsewhere< occupied with every other thing e4cept the Dhamma@
theme, 8hat is this principle o) DhammaJ *t is always to be mindful while striving in one(s
practice,
The heart together with mind)ulness may dri)t and wanderH drawn away by the allure and
)ascination o) other places and obDects rather than being )ocused in the obDect taken up,
This indicates that the flow of the heart is already going astray, 8hether your practice is
one o) samadhi or investigation< the ensuing results must be contrary to Dhamma 5
being something else altogether,
#uch is the way when we are not observant o) our actions< and strive in the practice more
)or practice's sa(e or )rom a sense o) obligation, 8e might then )all into wrong view and
criticiKe the religion< disparaging the Lord Buddha(s Dhamma Teaching as not being the
true )iyyani(a Dhamma, unable to lead us away )rom su))ering, And that it(s uneGual to
its claim o) being the Well+taught Dhamma. The reality is that the )low o) our heart is
constantly< by both day and night< pulling toward the world, #o please bear in mind that
the world< whether the inner or the e4ternal world< is di))erent )rom Dhamma, The
endeavor o) the Lord Buddha and all the noble disciples is aimed at the Dhamma principle
as the deliverance )rom su))ering, &onseGuently< every turn o) their e4ertion was )or the
erasing o) (stains( until they were totally removed and came to Buddho 5 to which the
world pays homage and respect, They had attained to the summit o) Dhamma because
their practices accorded with Dhamma, This has to be the outcome when the means and
ends come together in complete harmony,
6or us though< we may be walking on our meditation path or sitting in samadhi practice
but our samadhi is merely a stump+li(e samadhi. This is when we actually )all asleep right
in that samadhi practice, 8e may do this many times 5 and it may even become routine
)or some people< although * personally can(t con)irm it, Fet it does seem Guite probable
going by the results people manage to get, *) the cause accords with Dhamma< then the
result can(t be otherwise, Both the means and ends must correspond,
*t must be because we don(t practice )ollowing the principles o) Dhamma, *nstead o)
walking or sitting in meditation 5 with mind)ulness in tune with our e4ertion and the
Dhamma theme or processesA9B under investigation 5 the heart turns aside, The flow of
the heart goes chasing a)ter )orms< sounds< smells< tastes< and tactile obDects,
6urthermore< the mental ob2ectsA:B conceived in the heart are also about )orms< sounds<
smells< tastes and tactile obDects< whether they be past or )uture, The heart never stays
with the present )or even a single moment, *) this is the case< the results must always be
mundane and commonplace< since the )low o) the heart is constantly involved with worldly
a))airs, The heart )or its part will also remain mundane< acting as the source o) su))ering
that a))licts us with trouble and hardship, 8e conseGuently )ind )ault with that which
results% "Why should there be an@iety and worry> Why am I miserable today>" 8e never
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mundane and commonplace< since the )low o) the heart is constantly involved with worldly
a))airs, The heart )or its part will also remain mundane< acting as the source o) su))ering
that a))licts us with trouble and hardship, 8e conseGuently )ind )ault with that which
results% "Why should there be an@iety and worry> Why am I miserable today>" 8e never
consider that it(s we ourselves who perpetually instigate this unpleasantness by running at
cross@purposes with Dhamma, That(s why the outcome has to be as it is,
6or this reason< all o) us who practice must constantly secure within our minds the
resolution to be )ree )rom su))ering, 8e must never allow our actions done through body<
speech and mind to deviate )rom the teaching o) the Lord Buddha, 2e taught us to seek
)or seclusion and solitude in the deep )orests that are appropriate and conducive to our
e4ertion, There were no e4hortations to go live and practice in the market< at the
crossroads< or in crowded places packed with people, As i) such places would instantly
enable us to arrive at the sa)e haven )ree )rom su))ering, 8e must consider what this
living at the root of a treeA!B really means,
'very )acet o) the Dhamma Teaching e4pounded by all the Buddhas has behind it sound
and Dusti)iable reason, *t is the basis )or truth< bringing bene)it to those who observe and
practice it, This is why the story o) the Lord Buddha and the noble disciples 5 how they
cultivated the 8ay and came to the ultimate accomplishment< becoming great teachers
)or the whole world 5 is a story o) great wonder and marvel,
Fet< however great a Teacher they may be< the teaching can(t always hit home, 6or us<
the vital point is to take the Dhamma 5 the principle o) truth and reason that is the
essence o) the .reat Teacher 5 as that which will give us constant instruction, 'very
action will then be made known to our teacher< which is our own heart, This must< without
neglect or absent@mindedness< always be borne in mind, Etherwise we will never manage
to keep to our course and survive< but will sGuander time worthlessly, Don(t allow the idea
that one particular day or night< whether past< present or )uture< is somehow e4ceptional
or unusual, *t(s still that regular sort o) day or night, The de)ilements don(t depend on
time but are concerned with the heart and all related states and conditions, This is the
crucial )act, $lease investigate it,
8herever you go always make sure the great Teacher leads as the guide, 8hether sitting<
lying down< standing or walking< mind)ulness must be there with each posture, 8ithout a
basis in mind)ulness and wisdom< calm o) heart and clear discernment cannot arise, This
is because mind)ulness< wisdom and diligent e))ort )orm the surrounding protective barrier
and are the elements that substantiate them, As we tread the path through our strenuous
e))ort< we keep within the guidelines o) precepts, samadhi and wisdom. This is all that is
reGuired, 8e will then e4perience the realm )ree )rom su))ering right within our own heart
5 without having to ask anyone else about it, -egardless o) time< i) the Well+taught
Dhamma is still e4tant in the world< and i) the one listening to it takes it up )or study by
dedicatedly practicing )ollowing its instruction< the result can only be )reedom )rom
su))ering, This will be clearly perceived in their heart, $lease keep this in mind< and
correct the problem there< otherwise you(ll steadily regress and will )ail to accomplish
anything,
8ith mind)ulness and a continual probing with wisdom into the natural things and
processesA;B 5 the body )or e4ample 5 you(ll constantly come across e4traordinary
=new? understanding, En the other hand< i) your e))ort is unsettled and spasmodic the
)orthcoming results will similarly be de)icient, There)ore< really try to cultivate and develop
mind)ulness and wisdom up to a steady awareness and discernment, This will de)initely
contribute to samadhi< the )irmness and stability o) heart< and to a genuine wisdom that
)ollows )rom investigating the )our /oundations of &indfulness and the )our )oble Truths.
$lease also understand that both the /oundations of &indfulness and the )oble Truths are
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mind)ulness and wisdom up to a steady awareness and discernment, This will de)initely
contribute to samadhi< the )irmness and stability o) heart< and to a genuine wisdom that
)ollows )rom investigating the )our /oundations of &indfulness and the )our )oble Truths.
$lease also understand that both the /oundations of &indfulness and the )oble Truths are
dhammas of the present, which are constantly mani)esting here and now< within our body
and heart,
*n the &iddle Way of #ractice =which is the )oble ,ightfold #ath? the Lord detailed right
view.AB There are right views concerning things in general< more speci)ic things< and the
really subtle aspects o) Dhamma,
The right views o) ordinary Buddhists deal especially with the conviction that virtuous
deeds and wrongdoing< good and evil< really do e4ist, And that those per)orming such
actions must reap the corresponding results< either o) good or evil, This is one level o)
right view.
The more speci)ic 'right$ view is o) those who take up the practice and< using wisdom<
investigate the )our /oundations of &indfulness and the )our )oble Truths. 2ere one
e4amines the body< )eeling< citta and dhamma in terms o) the three mar(sA/B 5 that
they are all intrinsically bound up with impermanence< su))ering and not@sel),
Build up your )aith and )irm conviction in Truth and Dhamma through investigating the
three mar(s inherent within all thingsA1B and by making that the course )or wisdom to
)ollow, Moreover< e4plore the +oble Truths to realiKe that su))ering 5 that which arises in
body and heart< in both onesel) and all other beings 5 is something that one can(t a))ord
to remain complacent about, -ecogniKe the harm caused by the "ourceA3B that generates
the immeasurable su))ering that all creatures must endlessly endure, Then you(ll be ready
to dismantle and undo that "ource, using wisdom to arrive at BessationA7B which is the
sphere o) the total ending o) su))ering,
The level o) right view on these subtler aspects o) Dhamma deals with correctly seeing the
Truth of "uffering, its "ource, its Bessation and the Way, which are precepts, samadhi
and wisdom. This is right view void o) Dudgmental opinions concerning the +oble Truths
and the natural processesA"B everywhere, This is another level o) right view.
The levels o) right view vary according to the Dhamma accomplishments o) the one
practicing, *) there was only a single level o) right view then wisdom would be limited too,
#ince there are many grades o) de)ilements< many layers o) downheartedness and
depression< wisdom must have the eGuivalent levels, *t(s )or this reason that *(ve been
e4plaining about the varied aspects o) sammaa ditthi or right view.
The second path )actor is right thought.A9B There are three categories% the thought of
non+oppressionH the thought of friendliness, )ree )rom enmity and ill@willH and the thought
that e@tricates one )rom entanglement and bonds,
The thought of non+oppression re)ers to a regard )or the wel)are o) one(s )ellow creatures<
both human and animal alike, 2owever< you will also need to take care o) your own
well@being by not straining or overburdening yoursel), Ene neither gives thought on how
to in)lict troubles and hardships on others< nor on how one can indulge in sel)@destructive
habits 5 like consuming drugs< alcohol or opium and heroin,
These thoughts that go in the direction o) non@ vindictiveness are really the not thinking in
malicious and violent terms< whether towards people or animals, Ene doesn(t wish to hurt
anyoneH or that anyone should be sick< or that they might drop dead, +or does one think
o) suicide 5 killing onesel) in the various ways they regularly report in the newspapers,
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These thoughts that go in the direction o) non@ vindictiveness are really the not thinking in
malicious and violent terms< whether towards people or animals, Ene doesn(t wish to hurt
anyoneH or that anyone should be sick< or that they might drop dead, +or does one think
o) suicide 5 killing onesel) in the various ways they regularly report in the newspapers,
These things happen because they are the )ruit o) the seed o) the original wrong
re)lection,
Ene once valued onesel)H one thought o) onesel) as one(s most precious resource, Then<
because o) wrong thought, it all turns sour and one now appears as the enemy< one(s
antagonist, This seems to happen all the time< and it does so because o) wrong thoughts
and reasoning, Those who genuinely take care o) themselves will immediately act to stop
the train o) wrong< dangerous thought, As soon as the heart becomes aware o) the
beginning o) such disGuiet it will abandon and let goA:B those thought concoctions, 2ow
could one allow these wrong re)lections to get out o) hand to the point o) committing
suicideJ *t(s hardly an e4ample o) caring )or onesel),
The commonplace ideas o) )inding a way to cast o)) the bonds o) poverty and want< in
order to )ind abundance and wealth< is also a thought of renunciation. #o is the thought o)
involving onesel) in actions o) generosity, morality and meditation.A!B Ene might think
about contributing to the construction o) roads< wells or pagodasA/;BH about maintaining
and renovating old and crumbling shrinesH about building dwellings and halls )or monks<
or other structures, This impulsion towards good works in order to e4tricate onesel) )rom
the mass o) su))ering also comes under thought of renunciation.
Another kind o) renunciation is the contemplating and the seeing o) the peril contained in
birth< decay< sickness and death, This being inherent within every )orm o) sentient
e4istence 5 without e4ception 5 one sees the li)e o) one gone forth as )ul)illing one(s own
aspiration to develop precepts< samadhi and wisdom, #o one resolves to go forth as nun<
(white robe(< monk or novice,
Ene who practices< contemplates and investigates his subDect o) meditation to release the
heart )rom all mental hindrances, 2e utiliKes all the various methods< developed by
continuing analysis and re)lection< to remove de)ilements, 2e steadily eradicates
de)ilements through the various levels right up to the automatic stage o) right thought.
8ith a constant probing and e4amining< he will ultimately eliminate all de)ilements, This is
the )inal category o) right thought which completes the e4planation o) this second path
)actor,
The third path )actor was stated as being right speech.A/B This includes general speech
and speci)ically that concerned with Dhamma, $assing on aphorisms o) the wise that are
not detrimental to those who listenH speaking )rom sound principles that are impressive
and eloGuentH speaking politely and modestlyH and e4pressing gratitude and appreciation
to anyone< o) whatever rank< who has shown kindness and support, These can all be
classed as one level o) right speech.
The primary )orm o) right speech within the sphere o) Dhamma are the salle(ha
dhammas, which are )itted to scour out the de)ilements, These include%
ppiccha(athaa 5 talk )avorable to wanting little o) the monk(s reGuisites,
"antu.t.thii(athaa 5 talk o) contentment with whatever reGuisites become available
and are properly o))ered according to Dhamma,
sa.msagga(athaa 5 talk )avorable to not mingling together or socialiKing,
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and are properly o))ered according to Dhamma,
sa.msagga(athaa 5 talk )avorable to not mingling together or socialiKing,
#avive(athaa 5 talk )avorable to seclusion and detachment o) body and heart,
=iriyaarambha(athaa 5 talk )avorable to strenuous e4ertion,
"iila(athaa 5 talk )avorable to upholding the purity o) moral preceptsH and to the
development o) samadhi and wisdom.A//B
=imutti(athaa 5 talk )avorable to deliveranceH and to the clear< penetrative
reali<ation of deliverance.A/1B
These are the subtler aspects o) right speech. There(s no vain talk or gossip here but only
serious speech< dedicated to e4ertion and the utiliKation o) these puri)ying dhammas,
The )ourth path )actor was stated as being right action or right underta(ing.A/3B There are
those right actions that deal with commonplace work and those concerned with the task o)
Dhamma, Eccupations that are not against the law< like )arming or trading )or e4ample<
)all within the bounds o) right underta(ing. Likewise with the building o) temples and
monasteries< or the practice o) generosity< morality and the development o) the
meditation on loving (indness.A/7B These )orm another kind o) right action,
8alking meditation and sitting in samadhi are also there as right action. 'very movement
o) the body< speech and heart is (amma, which is action, The body acts< speech verbaliKes
and the mind deliberates< and it(s all action or (amma. Actions done by body< speech and
heart are called (amma. Those correct and proper bodily actions< speech and thoughts are
called right actions.
Fight action covers a wide and e4tensive range and it(s up to each individual to work it out
and apply it )or himsel), This is because the world and Dhamma have always been paired
together< like the le)t and right hands o) the same person, The world and Dhamma can(t
be separated 5 the world has its work< as has Dhamma, #ince the situation and make@up
o) each person vary< their undertakings cannot all be identical, *t(s because o) this that lay
people and those who have gone forth )ollowing the way o) Dhamma< have to undertake
work that is appropriate to their position, Don(t allow opinions to inter)ere and con)lict
with anyone(s undertakingH each person will then be able to undertake his or her (right
action(, 'ach day will then see the world and Dhamma steadily )lourishing together
because o) everyone(s mutual contribution and support,
The )i)th path )actor was stated as being right livelihood.A/"B Ene aspect o) this is the
eating and consuming that is an everyday )orm o) making a living< whether by humans or
animals, &atering to )eed the heart with emotional obDects born o) contact is another kind
o) livelihood, The step by step nourishing o) the heart with the various levels o) Dhamma
is another,
Making one(s living in a scrupulous manner that accords with Dhamma< without violating
the law by actions like robbery and the)t< is one )orm o) right livelihood. Ene lives within
one(s means )rom day to day, But i) things accrue in abundance and through honest
means< then that can also be reckoned as right livelihood.
&ontact will arise with e4ternal obDects such as the )orm< the sound< smell< taste< or touch
o) man or women, *) it suits one(s disposition and provides nutriment )or the heart with
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&ontact will arise with e4ternal obDects such as the )orm< the sound< smell< taste< or touch
o) man or women, *) it suits one(s disposition and provides nutriment )or the heart with
mental and emotional obDects that delight and relieve the heart(s sadness< then it serves
as an eli4ir o) li)e, 2owever< by pursuing them in the wrong way it becomes poison and
devours the heart, This type o) right livelihood is appropriate )or the person in the world
who knows the right measure o) things< and their suitability and limits,
#ustaining the heart with Dhamma is done by declining to admit entrance to the world(s
poison to disturb the heart through contact between the sense organs and e4ternal
obDects, 'very contact made with )orms< sounds< smells< tastes< tactile and mental obDects
should always be contemplated in the light o) Dhamma, +either a warm welcome nor a
hostile reDection should be allowed< )or that would bring hardship )or the heart, A
Dhamma@imbued investigation will provide and sustain the heart with the essence o)
DhammaH and it will be gladdened and delighted through both the heart(s serenity and its
wisdom and discernment, There will then be no seeking a)ter poisonous obDects that are
ruinous )or the heart< rather it will be constantly nourished with Dhamma,
*n the light o) Dhamma< always try to push the investigation o) every contact made
between the sense organs and the sense obDects towards true understanding and
emancipation, +ever contemplate in a worldly@minded way< )or that will be the taking in o)
)ire to burn onesel) with< and it can only cause the heart to overheat, &onstantly screen
and )eed the heart only with obDects o) Dhamma< and this Dhamma essence will nourish
the heart< steadily sustaining and protecting it, 8hat *(ve been talking about here is one
more kind o) right livelihood.
The si4th path )actor was stated as being right e@ertion.A/9B There are )our ways o)
e4ertion%
The e))ort involved in preventing the accumulation o) unwholesomeness within one(s
character and make upH in getting rid o) anything unwholesome that has arisenH in
developing and bringing up wholesomenessH and the e))ort in maintaining that
wholesomeness that has already arisen,
These must be drawn inwardsA/:B by applying them to the level o) Dhamma that you are
actually practicing in< where they will be ready to add to whatever basis o) samadhi and
wisdom is necessary,
6irst% Devote yoursel) to caring )or the heart that is so liable to become obsessed and
in)atuated with the )low o) craving, This is based in ignorance and will drag the heart
away,
#econd% Try to develop precepts< samadhi and wisdom< )or these are the dhammas
capable o) recti)ying every type o) de)ilement, *) you aspire )or +ibbana< totally e4tinguish
your burning an4iety,
Third% Don(t allow your standard o) precepts< samadhi and wisdom to )all back and slip
away through negligence, Fou will need to develop and nourish them to )ull maturity and
to their transmutation into the supramundane (nowledge of the #ath,A/!B which erases all
de)ilements< including those lying latent, The sphere o) /reedomA1;B and )ibbana,
previously perceived as beyond one(s capacity< will arise within the heart the instant all
the de)ilements are cleared out,
The seventh path )actor was stated as being right mindfulness.A1B This is setting up
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the de)ilements are cleared out,
The seventh path )actor was stated as being right mindfulness.A1B This is setting up
mind)ulness to attend to your e4ertion, 8hatever you )i4 on as the heart(s meditation
obDect 5 "Buddho" or mind)ulness o) breathing )or instance 5 should be the place where
mind)ulness is established, *) you settle on the /our /oundations of &indfulness 5
whether as a basis )or samadhi or in the development o) wisdom 5 you must constantly
have awareness minding and attending to every round o) practice, This is one section o)
right mind)ulness,
The eighth path )actor was stated as being right samadhi, which is the heart rightly and
)irmly established in calm, This re)ers to the samadhi that is imbued with wisdom and not
that stump+li(e samadhi. Also< it isn(t the addictive sort o) samadhi that sticks both day
and night and is loath to investigate by way o) wisdom, That sort o) samadhi may seem<
in itsel)< to be an adeGuately e4alted dhamma but wisdom will end up being dismissed as
phoney, #amadhi< in this case< is called incorrect or wrong samadhiA1/B and can(t truly
deliver one )rom su))ering,
To practice the samadhi that will )ree one )rom su))ering< attention has to be )ocused on
one(s selected Dhamma principle or theme< with mind)ulness guarding and directing until
the heart converges, *t doesn(t matter too much which class o) samadhi this may be 5 it(s
the right or correct samadhi as long as you )eel that the heart has calmed down, *t has
ceased )rom concocting amongst the various thought processes< and abides< )or a time<
singular and distinct )rom all surrounding conditions< be)ore withdrawing )rom that state,
This is not the same as that type o) samadhi where< once the heart has converged< one
loses track o) day and night< not knowing i) one is alive 5 and it(s as i) one is dead, *t is
only a)ter the heart has emerged that one starts to wonder about what had happened%
"Was it that the heart converged> Wherever did my mind go>". This is (stump@like
samadhi( because it resembles a stump without any consciousness, Try to avoid and Guit
this type o) samadhi< and i) you(ve already )allen )or it then you must immediately
e4tricate yoursel),
This stump+li(e samadhi is certainly )ound among those o) us who practice, The remedy is
to hold back and break the habitual way the heart tends to converge, *) one indulges it
then it will always stick with that propensity< so you will have to compel it to break away
and (take a tour( o) the body, Mind)ulness needs to be )irmly in control< traveling up and
around and down and around< over and over again until wisdom< #ath and /ruit are
realiKed,
The kind o) samadhi that is right samadhi is that which has mind)ulness attending to the
state o) calm< when the heart has converged into samadhi, A)ter the heart has emerged
again =out o) samadhi?< the various natural conditionsA11B )ound within the body and mind
should be investigated with wisdom, There)ore< with the right occasion and appropriate
conditions start up the investigation, #amadhi and wisdom are dhammas that should
always interrelate and collaborate, Don(t allow your samadhi development to dri)t without
giving it the necessary attention,
#o< to summariKe< one can say that these three dhammas 5 mindfulness, samadhi and
wisdom 5 are interrelated and inseparable, They can(t move )orward alone< )or samadhi
and wisdom have to take their turns in taking a step< with mind)ulness minding and
watching over them,
*(ve discussed these eight path )actors partly according to the principles o) Dhamma and
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,
/,
1,
3,
watching over them,
*(ve discussed these eight path )actors partly according to the principles o) Dhamma and
partly )rom practical e4perience, $lease note that right view through to right samadhi are
)ormed )rom dhammas o) many di))erent levels, *t(s up to each o) you listening here to
take them up and apply them in your own practice, 2ow )ar you can go depends on your
Dhamma understanding and ability,
-egardless o) whether you(re a lay person or have gone forth, with commitment you(ll be
able to practice )or the )ull development o) these eight path )actors, The )ruits o)
/reedomA13B and (nowledge and insight of /reedomA17B will then become your most
valuable possession, This is because precepts< samadhi and wisdom are integral to this
#ath and they )unction as the key that clearly reveals these two /reedoms to the heart,
Moreover< all o) you who practice shouldn(t misunderstand and think that /reedom and
(nowledge of /reedom are separate )rom each other or that they per)orm two di))erent
)unctions, Truly< that(s not so, 8hen a man uses an a4e to chop up wood< as soon as the
wood is cut through he both sees it with his eyes and at the same instant realiKes it in his
heart, *n the same way< /reedom and (nowledge of /reedom simultaneously allow the
seeing and the knowing that the de)ilements have been e4cised )rom the heart< through
using precepts< samadhi and wisdom,
Therea)ter< there can be no more )ussing with problems because all bothersome concerns
derive )rom the con)lict between the heart and the de)ilements, This is the truly great
issue o) the three realms o) e4istence, By letting go o) the heart< which is the cardinal
problem< the de)ilements that are lodged there will spontaneously detach themselves,
6urthermore< sila, samadhi and wisdom, /reedom, and (nowledge of /reedom all remain
as they really are, 'ach side comes to truth< and conseGuently all the contentious issues
come to an end,
Today< * have presented a talk on Dhamma to all o) you who practice by highlighting the
e4ample o) the Lord Buddha and the +oble Disciples, May it serve you as a guide< pointing
out the 8ay so that you can set your compass 5 your programme o) practice 5 and
relentlessly strive to )ollow the Lord Buddha, Ence you have )ully developed sila, samadhi
and wisdom, then /reedom and (nowledge of /reedom, which is the essence o) +ibbana<
will undoubtedly be yours,
There)ore< may all o) you listening here realiKe that all these matters are )ound right here
in your body and heart, $lease draw Dhamma inwards as your own, Then< both the
cultivation o) the means and the )ruits o) /reedom and )ibbana, which * have elucidated<
will all belong to you< either today or sometime in the )uture, May this talk on Dhamma
now reach its conclusion,
,vam. #uch is the way,
+otes
This is )rom an earlier =!"/? Dhamma talk given to the monks at 8at $a Barn
Tard, *t was a )avorite o) Chun $ow,
"aasadaa
"aasanaa
pi.n.dapaata
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/,
1,
3,
7,
",
9,
:,
!,
;,
,
/,
1,
3,
7,
",
9,
:,
!,
/;,
/,
//,
/1,
/3,
/7,
/",
/9,
/:,
/!,
1;,
1,
1/,
11,
13,
17,
"aasadaa
"aasanaa
pi.n.dapaata
sa((aro purisan hanti.
avi22aa
sabhaava dhamma
dhammaaramma.na
ru((hamuula senaasanam
sabhaava dhammas
sammaa di.t.thi
ti+la((ha.na
sabhaava dhammas
samudaya
nirodha
sabhaava dhammas
sammaa sa.n(appo
ne((hamma
daana, siila and bhaavanaa
cetiyas
sammaa vaacaa
samaadhi(athaa and panyaa(athaa
vimutti+nyaa.nadassana(athaa
sammaa (ammanto
mettaa
sammaa aa2iivo
sammaa vaayaamo
opanayi(o
magga nyaa.na
=imutti
sammaa sati
micchaa samaadhi
sabhaava dhammas
=imutti
=imutti )yaa.nadassana
'pilogue
Mrs, $ow@panga Vathanakul died on #eptember th< !9", #he had asked her husband<
Mr, Vai Vathanakul< to keep her )uneral rites simple and to cremate the body within a )ew
days, =This is the ideal )or those who practice Dhamma,? But when the time came her own
)amily insisted on the customary Thai )uneral,

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Mr, Vai Vathanakul< to keep her )uneral rites simple and to cremate the body within a )ew
days, =This is the ideal )or those who practice Dhamma,? But when the time came her own
)amily insisted on the customary Thai )uneral,
Chun Vai< )or his part< put together a book to give to )amily and )riends at the )uneral,
Memorial books are customary on such occasions but Chun $ow had rather preempted this
by already distributing< when she ill< some Dhamma books that she had had printed, Chun
Vai< however< produced his book with the idea o) it being a (case study(, 6our o) the
Dhamma talks translated above came )rom this book< and it seems worthwhile here to
mention some o) the other points that Chun Vai brought together, *n many ways they are
also highly relevant to Buddhists outside Thailand< living under modern conditions,
-elatives and )riends contributed a section about Chun $ow(s li)e and career%
#he was born in !/7 in Bangkok and studied there< entering the Accountancy
Department o) &hulalongkorn 0niversity, 2owever< poor health =resulting )rom a thyroid
condition? )orced her to cut short her course a)ter only two years, #he went out to work
)or an insurance company in !3"< and was one o) the )irst sta)) o) the newly established
)irm, Business conditions were di))icult in those early days but Chun $ow worked her way
up so that in !3: she was made #ecretary to the Board,
The company sent her =and Chun Vai? on study tours abroad to other insurance
companies< in *ndia and 'urope< and )or si4 months in the 0,#,A, The American insurance
managers were highly impressed with her >e4cellent Dudgment,,, in underwriting
problems,,,> and considered her >,,, an unusually capable woman and apt scholar,,,>
=There is even a photograph o) her in the men@only e4ecutive dining@room o) a very large
.erman insurance company< being the second woman to have broken that barrier,?
*n !7: she was made .eneral Manager o) the company, +ine years later she stepped
down )rom that post 5 although staying on as #ecretary to the Board 5 so that she would
have more time )or Dhamma practice, At that time the company had more than 3;;
employees with another 3;; insurance agents, 8hen< in !97< she )ully retired she had
been with the company )or almost thirty years< having overseen a large part o) the
company(s growth, #he now turned more to concentrate on Dhamma,
*n the company she had been renown )or her hard work and discipline< and had e4pected
the same )rom her workers, #he was also known )or her care and help)ulness, This is
perhaps made evident by the gathering o) over a thousand )ormer colleagues and
co@workers who came to pay their )inal respects at her )uneral rites, =*t had been )ormally
announced in the newspaper as per custom< although no invitations had been sent out to
all those individuals,?
Another section concerns Chun $ow(s Dhamma practice%
*n !79 Chun $ow started to visit Bangkok monasteries to listen to sermons and Doin in
the meditation, 8hen< )or health reasons< she retired )rom being .eneral Manager she
had more time )or her Dhamma studies< and a scholar monk at a maDor Bangkok
monastery was designated by the abbot to teach her the third< and then second grade
.eneral Dhamma studies, =And she was the only person who managed to pass the second
grade e4amination< at the monastery that year,?
*n !9; a )riend gave Chun $ow a Dhamma book about the meditation masters in the
+orth east o) Thailand, #he was deeply impressed and when one o) them< the Ven, Acharn
Maha Boowa< visited Bangkok she went to pay her respects and asked permission to go
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*n !9; a )riend gave Chun $ow a Dhamma book about the meditation masters in the
+orth east o) Thailand, #he was deeply impressed and when one o) them< the Ven, Acharn
Maha Boowa< visited Bangkok she went to pay her respects and asked permission to go
and stay at 8at $a Bahn Tahd, En )irst going to a Dungle monastery she )ound hersel) too
)rightened to come out o) her room at night< but a)ter listening to the Dhamma teaching
she became determined to return every )ew months to practice, #he also decided not to
go )or her grade one .eneral Dhamma =book? studies< but to concentrate on putting those
studies into practice,
Chun $ow< with Chun Vai(s agreement< started to keep the 'ight $recepts on the
Ebservance Days, 8hen business pressures 5 guests )rom abroad )or instance 5 made
this di))icult< she would simply keep them on another day, To help make such days more
suitable )or meditation practice at home< one upstairs room was set aside and dubbed
',(asatarn'. =Meaning (a place to be alone(< and also sounding as i) it is the name o) a
monastery,? Any disturbing telephone calls could then be de)lected with the news that<
(Chun $ow had gone to ',(asatarn'. Chun $ow(s )riends would then assume that she had
gone to the monastery< and there would be no need to lie about Chun $ow (not being at
home(,
*n !9< Chun $ow thought back upon the help given to her by her teacher in Dhamma
studies< the scholar monk in the central Bangkok monastery< and o))ered to sponsor his
)urther =M,A,? studies at the Banares 0niversity in *ndia, =#ince that time< this monk has
become one o) the most well known scholars in Thailand,?
By !93 Chun $ow was spending much more time away in the north eastern meditation
monasteries< and decided that the )ollowing year she would spent the whole o) the three
month -ains -etreat period up there, Back home< a small hut had been made in the
garden< beneath a tree and with a view o) the nearby pond, That was where she retired
to< )or she was now regularly keeping the 'ight $recepts, #he and Chun Vai decided that it
was also time )or her to )ully retire )rom the company< which she did in !97< and she was
then ready to go on the three month(s retreat that year,
Chun $ow had always been bedeviled with health problems that resulted in many stays in
hospital, These included operations on the womb< the gall bladder and the breast, This
last treatment concluded with radiation therapy that seemed to clear things up in !97,
2owever< that Muly< when she was already settled in the monastery )or the -ains -etreat<
she met a )ellow devotee who was also a doctor, The doctor noticed that Chun $ow(s eyes
were yellow =with DaundiceJ? and so advised her Guickly to go to Bangkok )or treatment,
'ventually< a)ter many tests and a )inal bone biopsy< it was con)irmed that this time the
cancer had penetrated to the bone marrow< and that no )urther treatment was possible,
8hen Chun $ow knew that the cancer was terminal< she asked permission to go and
practice Dhamma at 8at $a Bahn Tahd, #he arrived there in Ectober and Ven, Acharn
Maha Boowa gave her a Dhamma talk virtually every evening< )or over 1; days, Ether
devotees were also staying there with her< one being a lady doctor< and when her
condition made it necessary to be nearer the hospital she returned to Bangkok,
8hen Chun $ow was home again< she and Chun Vai decided that they would be )ellow
Dhamma )arers< rather than husband and wi)e, #he asked him to help remind her about
Dhamma< to awaken her mind)ulness< in the coming days, Chun Vai there)ore prepared
some appropriate Dhamma verses and set himsel) the task o) giving as much spiritual
support as he could, 2e was able to sit with her and prayed and meditated, 8hen Chun
$ow could not read anymore< he would read aloud and tape some o) the important
Dhamma teachings )or her to listen and meditate on,
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support as he could, 2e was able to sit with her and prayed and meditated, 8hen Chun
$ow could not read anymore< he would read aloud and tape some o) the important
Dhamma teachings )or her to listen and meditate on,
Chun $ow went into a semi@coma< but when she became more conscious< Chun Vai was
there to repeat some words o) Dhamma, 2e then thought a better way would be to use
the original voices< by using a tape machine, #o he arranged tapes o) the morning and
evening chanting =that Chun $ow had always recited and )ound so inspiring?H and a tape
o) the )inal Dhamma talk 5 the )arewell night 5 that Chun $ow had listened to at 8at $a
Bahn Tahd, There were also tapes o) Dhamma chants and verses that Chun $ow
particularly liked% such as The /irst "ermon o) the Lord Buddha< the Turning of the
Dhamma Wheel, with its e4planation about the 6our +oble Truths, And the Discourse on
the -ighest Blessing.
By the time that Chun Vai had arranged the tapes< Chun $ow(s condition was obviously
deteriorating, The o4ygen tubes that she had resolutely re)used and pushed away<
wanting to be le)t unencumbered in her )inal moments< had now been reinserted by the
nurses, This showed )or certain that she had to be unconscious, Chun Vai started a cycle
o) tapes and within a )ew moments Chun $ow(s hands were li)ted together in any2ali, the
traditional gesture o) respect and veneration, The hands )ell back,,, and were then raised
again< palms together< over the heart, Chun Vai was delighted with this sign that the
Dhamma was penetrating< even though Chun $ow was in a coma, 2e there)ore arranged
)or the tapes to be continually interchanged using two machines, The Turning of the
Dhamma Wheel sounded< with words about the heart o) one who practices< how
knowledge and light arise< and how by going beyond all attachment there is the 0ndying
Dhamma,
Chun $ow appeared calm but her breathing became irregular, Chun Vai sat close by and
Guietly meditatedH and as her breathing )altered he asked everyone in the room to stay
still and not to cry< and )or nobody else to come in, As they meditated< the sound o) the
breathing gradually diminished, And was still,
Chun Vai collected all the above to be a (case study( about an ordinary person taking up
the practice o) Dhamma, =And it should not be too di))icult )or westerners to relate to
someone like Chun $ow,? Chun Vai himsel) is something o) a (case study( too, 2e was
Chun $ow(s business colleague throughout< success)ully overcame a maDor cancer
operation and< more to the point< is a devout &hristian,
*t(s said that Chun Vai would accompany Chun $ow to the Buddhist monastery and
everyone who didn(t know would think he was a Buddhist too, *t was much the same
when Chun $ow =occasionally? went with Chun Vai to church, -eligion )or him is not Dust
&hristianity< )or he sees much value in Dhamma and )ully supported his wi)e in her
practice, 8ith his wi)e(s death he was keenly aware that both )aiths are concerned with
su))ering 5 death and separation )rom the person one loves 5 and how to deal with that
truth,
Chun Vai has been a leading member o) the FM&A 5 he(s now $resident 'meritus o) the
FM&A in Bangkok 5 and has addressed various international meetings< o)ten concerning
his understanding o) religion, 2e has spoken about how he sees a similarity between
&hristianity and Buddhism, En the basic level< he compares the Buddhist generosity and
moral precepts, with the &hristian Bommandments and love. Er "!ove in action for all
faiths and beliefs." Then he says< >8hereas )or spiritual higher attainment< we have to
leave to each person depending on his or her belie) to pursue,>
*t is now )i)teen years since Chun $ow(s death< yet the Dhamma Teachings she received
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Acharn =Thai?H aacariya =$ali?%
Akaaliko%
Akusala%
Amata%
Anaagaamii%
Appanaa%
Arahant%
Ariya%
Arom =Thai?H aaramma,na%
Attaa%
AviDDaa%
Bahn%
Bahp =Thai?H paapa%
Bhaavanaa%
Boon =Thai?H punya%
Brahmacariya%
Buddha%
Buddho%
faiths and beliefs." Then he says< >8hereas )or spiritual higher attainment< we have to
leave to each person depending on his or her belie) to pursue,>
*t is now )i)teen years since Chun $ow(s death< yet the Dhamma Teachings she received
and practiced are still available to those who want to develop their own (case study(,
.lossary
The language used in these talks is that o) 6orest Dhamma, This means that apart )rom
some #aali Guotations 5 usually taken )rom the chants that many o) the listeners would
be )amiliar with< and most o) the monks would have learned by heart 5 it is usually
ordinary Thai, Many Thai words are rooted in #aali and this can be seen in their spelling,
2owever< both the present pronunciation and the meaning o) the word have o)ten been
trans)ormed, 6orest Dhamma there)ore should not be treated as i) it was classical #aali,
and scholars should beware o) trying to track de)initions through the te4t, *t(s important
to remember that this is an oral teaching< which a)terwards was warmed up between
pages,
=meditation? teacher,
not delayedH timeless, A Guality o) Dhamma,
*n $ali it means unwholesome< demeritorious, *t is part o) a piece ritually
chanted at )unerals and there)ore is given another 6orest Dhamma meaning%
un@clever< unskilled, #ee (usala.
the deathless stateH the 0ndyingH )ibbaanaH immortalH ambrosia,
a never@returnerH non@returner, #ee riya.
#ee "amaadhi.
worthy oneH one who has attained )ibbaana. #ee riya.
+oble Ene, *t has )our stages< with $ath 'magga? and 6ruit =phala? )or each
stage% "otaapanna. "a(adaagaamii. naagaamii. rahant.
=$ali?% The original $ali means% sense@obDectsH an obDect o)
consciousness, Modern Thai% mood< temper< spirits< disposition, *n this work it is an
important term and is translated as% preoccupation< mood< emotional obDect< obDect,
sel)H soulH egoH personal entity, =contrast anattaa.? MindH the whole personality<
as in the phrase )rom the Dhammapada% "ttaa hi attano naatho, (ohi naatho paro
siyaa>". This is concerned with attaadhipateyya, which is sel)@dependence and
sel)@reliance< and a central theme o) these Dhamma talks,
ignoranceH nescienceH lack o) knowledgeH delusion,
=Thai?% village,
=$ali?% evil< wrong actionH demeritH badH baseH wicked, =contrast
boon.?
heartImind developmentH meditation,
=$ali?% meritH meritorious =@action?H virtueH righteousnessH good
worksH good, =contrast bahp.?
the 2oly li)eH religious li)eH strict chastity,
the Awakened EneH 'nlightened Ene,
o)ten used as a meditation word =(mantra(? "Buddho,,, >< being the recollection

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Brahmacariya%
Buddha%
Buddho%
&itta%
Daana%
Dhamma%
Dhaatu%
Di,t,thi%
Dosa%
Dukkha%
'hipassiko%
Camma,t,thaana%
Chandha%
Chun%
Cilesa%
Cusala%
Magga%
Maagha@puuDa%
Ma,ngala =#utta?%
Maara%
Mettaa%
Moha%
+aama%
+yaa,na%
+yaa,nadassana%
+ekkhamma%
+ibbaana%
+irodha%
+iivara,na%
+oble Truths%
the 2oly li)eH religious li)eH strict chastity,
the Awakened EneH 'nlightened Ene,
o)ten used as a meditation word =(mantra(? "Buddho,,, >< being the recollection
o) Buddha, =#ee (amma.t.thaana.?
=$ali?H Bhit, chit+chai =Thai?% heartH mind, A central term, *n To the !ast Breath it
is usually translated as (heart(< while in Directions for Insight it is more o)ten (mind(,
=*n )act it is more like (heart@mind(,? 6or similar usage in the "uttas see% &ano, Bitta,
=inyaa.na. F. Gohannson. 0niversity of Beylon Feview. #eredeniya. =ol. 4E. 9I8:.
givingH alms@givingH charityH generosityH benevolence, #ee Appendi4,
the Teachings =o) the Buddha?H the TruthH the #upramundaneH virtue,
dhamma% thingH phenomenonH natureH condition,
an elementH natural conditionH earth< water< )ire and air,
viewH opinionH =o)ten? wrong view,
hatredH angerH ill@willH aversion,
su))ering, #ee )oble Truths.
inviting to come and seeH inviting inspection, An attribute o) Dhamma,
subDects o) meditationH the act o) meditation, The subDects o)ten
mentioned in this book are% Buddhaanussati 5 recollection o) the BuddhaH
contemplation on the virtues o) the Buddha, *aayagataasati 5 mind)ulness occupied
with the bodyH contemplation on the 1/ impure parts o) the body, naapaanasati 5
mind)ulness on breathing, =6or more see . I. E6,J9. =ism. 9I5.? *t is also sometimes
used as a general term describing the way o) practice o) meditation monks in +,',
Thailand,
aggregateH category, 0sually the 6ive Aggregates% ruupa. vedanaa. sanyaa.
sa.n(haara. vinyaa.na.
=Thai?% The eGuivalent o) Mr,< Mrs,< or Ms,
de)ilementsH impuritiesH impairments, These include% greed< hatred< delusion<
conceit< wrong view< doubt or uncertainty< sloth< restlessness< shamelessness< lack o)
moral concern,
wholesomeH meritoriousH moralH skill)ul, *t is part o) a piece ritually chanted at
)unerals and there)ore is given another 6orest Dhamma meaning% clever< skilled, #ee
a(usala.
the $athH the 8ay, #ee )oble Truths.
8orship on the 6ull@Moon Day o) the third lunar month in
commemoration o) the .reat Assembly o) Disciples,
auspiciousH =the thirty@eight? blessings,
the 'vil EneH DeathH the TempterH De)ilements personi)ied,
loving@kindness< )riendliness< goodwill,
delusionH ignoranceH dullness,
mindH nameH mental )actorsH mentality, #ee ruupa.
knowledgeH wisdomH insight,
knowing and seeing< per)ect knowledgeH vision through wisdom,
renunciationH letting goH giving up the worldH sel)@ denial,
the e4tinction o) the )ires o) greed< o) hatred and o) ignoranceH the e4tinction
o) all de)ilements and su))eringH the 0nconditioned,
cessation, #ee +oble Truths,
the =)ive? hindrancesH obstacles,
Du((ha% su))eringH miseryH woeH discontentH anguishH an4ietyH pain,
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+irodha%
+iivara,na%
+oble Truths%
Epanayiko%
$aali%
$anyaa%
$aaramii%
$arikamma%
$arinibbaana%
$ariyatti%
$atipatti%
$ativedha%
$a,tisandhi@vinyaa,na%
$hala%
$i,n,dapaata%
$uuDaa%
$uthuDDana%
-uupa%
#abhaava dhamma%
#acca =@Dhamma?%
#addhaa%
#akadaagaamii%
#akkaaya@di,t,thi%
#amaadhi%
#ama,na%
#ammatiH #ammuti%
#amudaya%
#a,myoDana%
#a,ngha =#aavaka #a,ngha?%
#a,nkappo%
#ankhaara%
#anyaa%
#ara,na%
#aranagamana%
#aasada%
#aasana%
#ati%
cessation, #ee +oble Truths,
the =)ive? hindrancesH obstacles,
Du((ha% su))eringH miseryH woeH discontentH anguishH an4ietyH pain,
"amudaya% the &ause< Erigin or #ource o) #u))eringH )irodha% the &essation or
'4tinction o) #u))ering, &agga% the $athH the 8ayH the +oble 'ight)old $ath,
worthy o) inducing in and by one(s own mindH worthy o) realiKingH to be
tried by practiceH leading onward, An attribute o) Dhamma,
the language o) the te4ts o) the Theravada &anon,
=$aliIThai?% wisdom, E)ten coupled with mind)ulness, #ee sati,
=the ten? $er)ectionsH stages o) spiritual per)ection on the path to Awakening,
=$ali% preliminary action< preparation,? Thai% preparatory meditation< such
as the =silent? repetition o) >Buddho>,
the 6inal $assing Away o) the Lord BuddhaH )inal release,
the #cripturesH study o) themH the Teachings to be studied,
putting into practice,
penetrationH realiKationH insight,
relinkingH rebirthH reunionH conception,
)ruitH resultH conseGuenceH e))ect, #ee magga.
)ood received in the alms@bowl =o) a Bhikkhu?H alms@ gatheringH to go on
an almsround,
worship =e4ternal and mental?H honorH venerationH devotional o))ering,
a worldlingH worldly personH ordinary person, As opposed to ariya.
matterH )ormH materialH bodyH shapeH corporeality, #ee naama.
principle o) natureH natural conditionH natural phenomenon,
truth< truth)ulnessH Truth,
)aithH con)idence,
a once@returner, #ee ariya.
=the delusion o)? sel)@viewH belie) in a personal sel),
concentrationH one@pointedness o) mindH the condition o) mind when
)ocused< centered and still,
recluseH holy oneH a Buddhist monk,
=ThaiI$ali?% conventionalH mundaneH supposedH assumedH generally
accepted,
&ause, #ee )oble Truth.
=the ten? 6etters =that bind to the round o) rebirth?,
=the noble? community< one o) the Three MewelsH the
Erder,
thought,
determinationsH compounded thingsH mental )ormations =see Chandha?, *n
6orest Dhamma this is the processing< concocting and )abricating o) thoughts,
perceptionH ideaH ideationH =see Chandha?, *n 6orest Dhamma this is the aspect
o) remembering =past perceptions?,
re)ugeH helpH protectionH guideH remembrance,
taking re)uge =in the Three Mewels?H going )or re)uge,
=Thai?< "atthu =$ali?% the MasterH the .reat Teacher =the Lord Buddha?,
teachingH messageH doctrineH a religion,
mind)ulnessH awarenessH attentiveness, *n 6orest Dhamma it is o)ten coupled with
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#aasada%
#aasana%
#ati%
#aavaka%
#iila%
#otaapanna%
#ugato%
#ukha%
#utta%
#vaakkhaata%
Ta,nhaa%
Tapa%
Tathaagata%
Ti@lakkha,na%
0paadaana%
0posatha%
Va,t,ta =@cakka?%
Vedanaa%
Vimutti =@nyaanadassana?%
Vinyaa,na%
Viriya%
Visuddhi%
8at%
=Thai?< "atthu =$ali?% the MasterH the .reat Teacher =the Lord Buddha?,
teachingH messageH doctrineH a religion,
mind)ulnessH awarenessH attentiveness, *n 6orest Dhamma it is o)ten coupled with
wisdom =panyaa?, =*n Thai common usage sati@panya means% intelligenceH intellect,?
a =noble? discipleH hearerH )ollower,
virtueH moralityH moral conductH a preceptH training rule, #ee Appendi4,
a stream@entererH one who has attained the )irst stage o) riya.
8ell@goneH 8ell@)arerH sublime, An epithet o) Buddha,
happinessH easeH DoyH com)ortH pleasureH physical or bodily happiness or ease,
As opposed to du((ha.
a discourse )rom the $ali canon,
well@taughtH well proclaimed, An attribute o) Dhamma,
cravingH desireH thirst,
e4ertionH ascetic practiceH =burning out?,
the Accomplished EneH the Thus@comeH the Thus@gone, An epithet o) the
Lord Buddha, #ometimes used as a pronoun when the Lord Buddha is Guoted as
saying something himsel),
the Three &haracteristics< Marks or #ignsH also called the &ommon
&haracteristics< viK,< impermanence< su))ering and not@sel),
attachmentH clingingH graspingH holding,
Ebservance Day =)or the monks?,
the round o) rebirth< o) e4istencesH =the cycle or wheel o) rebirth?,
)eeling, #ee *handha.
deliveranceH releaseH liberationH )reedomH =knowledge o) that
deliverance?,
consciousness, #ee *handha.
e))ortH energyH vigourH endeavorH e4ertion,
purityH puri)ication,
=Thai?% a monastery,
Appendi4% The .radual Teaching
As this book is mainly concerned with meditation< here are some "utta passages with
descriptions o) generosity 'daana$ and moral precepts 'siila$.
Daana: Generosity
*n contrast to the modern emphasis on consuming and possessing< the Lord Buddha spoke
o) the virtue o) giving and being content with whatever one has, There are always
circumstances where one can give, 6or instance< one can o))er one(s time< help and
sympathy, And one can )or@give,
*) one has wealth< he e4plained the use o) possessionsH the bene)its which one should get
)rom wealthH reasons )or earning and having wealth%

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*) one has wealth< he e4plained the use o) possessionsH the bene)its which one should get
)rom wealthH reasons )or earning and having wealth%
i? to make onesel)< one(s parents< children< wi)e< servants and workmen happy and
live in com)ort,
ii? to share this happiness and com)ort with one(s )riends,
iii? to make onesel) secure against all mis)ortunes,
iv? to make the )ive)old o))ering%
to relatives< by giving help to them,
to guests< by receiving them,
to the departed< by dedicating merit to them,
to the king< =i,e,< to the government? by paying ta4es and duties and so on,
to the deities< i,e,< those beings who are worshipped according to one(s )aith,
v? to support those monks and spiritual teachers who lead a pure and diligent li)e,
=.III.J:?
Sappurisa Daana: Gifts of a good man
i? to give clean things,
ii? to give choice things,
iii? to give at )itting times,
iv? to give suitable things,
v? to give with discretion,
vi? to give repeatedly or regularly,
vii? to calm one(s mind on giving,
viii? to be glad a)ter giving,
=.I=.4JE?
Siila: Precepts
The basic guidelines )or the actions and speech o) any Buddhist can be appreciated by
anyone< o) any religion or none, There is no dogma involved< it is a plain and simple way
o) living without harming or hurting any creature,
The other )eature to bear in mind is that it is accepted voluntarily by the individual, This is
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o) living without harming or hurting any creature,
The other )eature to bear in mind is that it is accepted voluntarily by the individual, This is
not something that one is commanded to receive, *t is the individual(s volition that
changes a list o) precepts into a way o) living, 8ith that change< the appreciation and
mind)ulness o) one(s actions and speech become more subtle and which automatically
leads on to meditation,
There are the basic 6ive $recepts and these become more re)ined with the 'ight $recepts,
'veryone who listened to the original Dhamma talks =in this book? would be keeping =at
least temporarily? the 'ight $recepts,
These $recepts can be received by simply saying%
>* undertake the training ruleIprecept,,,
i? to abstain )rom taking li)e,
ii? to abstain )rom taking what is not given,
Oiii? to abstain )rom se4ual misconduct,
iv? to abstain )rom )alse speech,
v? to abstain )rom into4icants causing heedlessness,>
Oiii? >to abstain )rom unchastity,
vi? to abstain )rom untimely eating,
vii? to abstain )rom dancing< singing< music and unseemly shows< )rom wearing
garlands< smartening with scents< and embellishment with unguents,
viii? to abstain )rom the use o) high and large lu4urious couches,>
[Taken from the Dictionary of Buddhism, compiled by Ven. Phra Debvedi
Prayudh Payutto!, Ban"kok, B.#. $%$& '(&%!)
!!/ 8at $a Bahn Tahd, Fou may copy< re)ormat< reprint< republish< and redistribute this work in any medium
whatsoever< provided that% =? you only make such copies< etc, available free of chargeH =/? you clearly indicate
that any derivatives o) this work =including translations? are derived )rom this source documentH and =1? you
include the )ull te4t o) this license in any copies or derivatives o) this work, Etherwise< all rights reserved,
Documents linked )rom this page may be subDect to other restrictions, Transcribed )rom a )ile provided by the
editor, $ali diacritics are represented using the Velthuis convention, Last revised )or Access to *nsight on
December /;1,
How to cite this document =a suggested style?% >To the Last Breath% Dhamma Talks on Living and Dying>< by
Venerable Acharn Maha Boowa anasampanno< edited by Bhikkhu Ariyesako, ccess to Insight '!egacy ,dition$<
December /;1< http%IIwww,accesstoinsight,orgIlibIthaiIboowaItolastbr,html ,
Editor's note: $ublished in April !!/ as $art Ene o) a double volume also containing Directions for Insight% "i@
Dhamma Tal(s on Bentering the &ind in )on+attachment by Acharn Cor Chao@suan@luang, To the !ast Breath
was )irst printed under the title mata Dhamma in !:;,
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Dhamma Tal(s on Bentering the &ind in )on+attachment by Acharn Cor Chao@suan@luang, To the !ast Breath
was )irst printed under the title mata Dhamma in !:;,
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