Practical Vipassana Meditational Exercises

by Ven Mahasi Sayadaw Agga Mahapandita U Sobhana

Buddhasasananuggaha Association, Rangoon, Myanmar / First Printed December, 1978

The following is a talk by the Ven Mahasi Sayadaw Agga Maha Pandita U Sobhana given to his disciples on their induction into Vipassana Meditation at Sasana Yeiktha Meditation Centre, Rangoon, Burma. It was translated from the Burmese by U Nyi Nyi.

The practice of Vipassana or Insight Meditation is the effort made by the meditator to understand correctly the nature of the psycho-physical phenomena taking place in his own body. Physical phenomena are the things or objects which one clearly perceives around one. The whole of one's body that one clearly perceives constitutes a group of material qualities (rupa). Psychical or mental phenomena are acts of consciousness or awareness (nama). These (nama-rupas) are clearly perceived to be happening whenever they are seen, heard, smelt, tasted, touched or thought of. We must make ourselves aware of them by observing them and noting thus: 'Seeing, seeing', 'hearing, hearing', 'smelling, smelling', 'tasting, tasting', 'touching, touching', or 'thinking, thinking.'

Every time one sees. hears. smells. tastes, touches, or thinks, one should make a note of the fact. But in the beginning of one's practice, one cannot make a note of every one of these happenings. One should, therefore, begin with noting those happenings which are conspicuous and easily perceivable.

With every act of breathing, the abdomen rises and falls, which movement is always evident. This is the material quality known as vayodhatu (the element of motion). One should begin by noting this movement, which may be done by the mind intently observing the abdomen. You will find the abdomen rising when you breathe in, and falling when you breathe out. The rising should be noted mentally as 'rising', and the falling as 'falling'. If the movement is not evident by just noting it mentally, keep touching the abdomen with the palm of your hand. Do not alter the manner of your breathing. Neither slow it down, nor make it faster. Do not breathe too vigorously, either. You will tire if you change the manner of your breathing. Breathe steadily as usual and note the rising and falling of the abdomen as they occur. Note it mentally, not verbally.

In vipassana meditation, what you name or say doesn't matter. What really matters is to know or perceive. While noting the rising of the abdomen, do so from the beginning to the end of the movement just as if you are seeing it with your eyes. Do the same with the falling movement. Note the rising movement in such a way that your awareness of it is concurrent with the movement itself. The movement and the mental awareness of it should coincide in the same way as a stone thrown hits the target. Similarly with the falling movement.

Your mind may wander elsewhere while you are noting the abdominal movement. This must also be noted by mentally saying 'wandering, wandering.' When this has been noted once or twice, the mind stops wandering, in which case you go back to noting the rising and falling of the abdomen. If the mind reaches somewhere, note as 'reaching, reaching.' Then go back to the rising and falling of the abdomen. If you imagine meeting somebody, note as 'meeting, meeting.' Then back to the rising and falling. If you imagine meeting and talking to somebody, note as 'talking, talking.'

In short, whatever thought or reflection occurs should be noted. If you imagine, note as 'imagining'. If you think, 'thinking'. If you plan, 'planning'. If you perceive, 'perceiving'. If you reflect, 'reflecting'. If you feel happy, 'happy'. If you feel bored, 'bored'. If you feel glad, 'glad'. If you feel disheartened, 'disheartened'. Noting all these acts of consciousness is called cittanupassana.

Because we fail to note these acts of consciousness, we tend to identify them with a person or individual. We tend to think that it is 'I' who is imagining, thinking, planning, knowing (or perceiving). We think that there is a person who from childhood onwards has been living and thinking. Actually, no such person exists. There are instead only these continuing and successive acts of consciousness. That is why we have to note these acts of consciousness and know them for what they are. That is why we have to note each and every act of consciousness as it arises. When so noted, it tends to disappear. We then go back to noting the rising and falling of the abdomen.

When you have sat meditating for long, sensations of stiffness and heat will arise in your body. These are to be noted carefully too. Similarly with sensations of pain and tiredness. All of these sensations are dukkhavedana (feeling of unsatisfactoriness) and noting them is vedananupassana. Failure or omission to note these sensations makes you think, "I am stiff, I am feeling hot, I am in pain. I was all right a moment ago. Now I am uneasy with these unpleasant sensations." The identification of these sensations with the ego is mistaken. There is really no 'I' involved, only a succession of one new unpleasant sensation after another.

It is just like a continuous succession of new electrical impulses that light up electric lamps. Every time unpleasant contacts are encountered in the body, unpleasant sensations arise one after another. These sensations should be carefully and intently noted, whether they are sensations of stiffness, of heat or of pain. In the beginning of the yogi's meditational practice, these sensations may tend to increase and lead to a desire to change his posture. This desire should be noted, after which the yogi should go back to noting the sensations of stiffness, heat etc.

'Patience leads to Nibbana', as the saying goes. This saying is most relevant in meditational effort. One must be patient in meditation. If one shifts or changes one's posture too often because one cannot be patient with the sensation of stiffness or heat that arises, samadhi (good concentration) cannot develop. If samadhi cannot develop, insight cannot result and there can be no attainment of magga (the path that leads to Nibbana), phala (the fruit of that path) and Nibbana. That is why patience is needed in meditation. It is patience mostly with unpleasant sensations in the body like stiffness, sensations of heat and pain, and other sensations that are hard to bear. One should not immediately give up one's meditation on the appearance of such sensations and change one's meditational posture. One should go on patiently, just noting as 'stiffness, stiffness' or 'hot, hot'. Moderate sensations of these kinds will disappear if one goes on noting them patiently. When concentration is good and strong, even intense sensations tend to disappear. One then reverts to noting the rising and falling of the abdomen.

One will of course have to change one's posture if the sensations do not disappear even after one has noted them for a long time, and if on the other hand they become unbearable. One should then begin noting as 'wishing to change, wishing to change'. If the arm rises, note as 'rising, rising'. If it moves, note as 'moving, moving'. This change should be made gently and noted as 'rising, rising', 'moving, moving' and 'touching, touching'.

If the body sways, 'swaying, swaying'. If the foot rises, 'rising, rising'. If it moves, 'moving, moving'. If it drops, 'dropping, dropping'. If there is no change, but only static rest, go back to noting the rising and falling of the abdomen. There must be no intermission in between, only contiguity between a preceding act of noting and a succeeding one, between a preceding samadhi (state of concentration) and a succeeding one, between a preceding act of intelligence and a succeeding one. Only then will there be successive and ascending stages of maturity in the yogi's state of intelligence. Magga and Phala nana (knowledge of the path and its fruition) are attained only when there is this kind of gathering momentum. The meditative process is like that of producing fire by energetically and unremittingly rubbing two sticks of wood together so as to attain the necessary intensity of heat (when the flame arises).

In the same way, the noting in vipassana meditation should be continual and unremitting, without any interval between acts of noting whatever phenomena may arise. For instance, if a sensation of itchiness intervenes and the yogi desires to scratch because it is hard to bear, both the sensation and the desire to get rid of it should be noted, without immediately getting rid of the sensation by scratching.

If one goes on perseveringly noting thus, the itchiness generally disappears, in which case one reverts to noting the rising and falling of the abdomen. If the itchiness does not in fact disappear, one has of course to eliminate it by scratching. But first, the desire to do so should be noted. All the movements involved in the process of eliminating this sensation should be noted, especially the touching, pulling and pushing, and scratching movements, with an eventual reversion to noting the rising and falling of the abdomen.

Every time you make a change of posture, you begin with noting your intention or desire to make the change, and go on to noting every movement closely, such as rising from the sitting posture, raising the arm, moving and stretching it. You should make the change at the same time as noting the movements involved. As you rise, the body becomes light and rises. Concentrating your mind on this, you should gently note as 'rising, rising'.

The yogi should behave as if he were a weak invalid. People in normal health rise easily and quickly or abruptly. Not so with feeble invalids, who do so slowly and gently. The same is the case with people suffering from backache who rise gently lest the back hurt and cause pain.

So also with meditating yogis. They have to make their changes of posture gradually and gently; only then will mindfulness, concentration and insight be good. Begin therefore with gentle and gradual movements. When rising, the yogi must do so gently like an invalid, at the same time noting as 'rising, rising'. Not only this: though the eye sees, the yogi must act as if he does not see. Similarly when the ear hears. While meditating, the yogi's concern is only to note. What he sees and hears are not his concern. So whatever strange or striking things he may see or hear, he must behave as if he does not see or hear them, merely noting carefully.

When making bodily movements, the yogi should do so gradually as if he were a weak invalid, gently moving the arms and legs, bending down the head and bringing it up. All these movements should be made gently. When rising from the sitting posture, he should do so gradually, noting as 'rising, rising'. When straightening up and standing, note as 'standing, standing'. When looking here and there, note as 'looking, seeing'. When walking note the steps whether they are taken with the right or the left foot. You must be aware of all the successive movements involved, from the raising of the foot to the dropping of it. Note each step taken, whether with the right foot or the left foot. This is the manner of noting when one walks fast.

It will be enough if you note thus when walking fast and walking some distance. When walking slowly or doing the cankama walk (walking up and down), three movements should be noted in each step: when the foot is raised, when it is pushed forward, and when it is dropped. Begin with noting the raising and dropping movements. One must be properly aware of the raising of the foot. Similarly, when the foot is dropped, one should be properly aware of the 'heavy' falling of the foot.

One must walk, noting as 'raising, dropping' with each step. This noting will become easier after about two days. Then go on to noting the three movements as described above, as 'raising, pushing, forward, dropping'. In the beginning, it will suffice to note one or two movements only, thus 'right step, left step' when walking fast and 'raising, dropping' when walking slowly. If when walking thus, you want to sit down, note as 'wanting to sit down, wanting to sit down'. When actually sitting down, note concentratedly the 'heavy' falling of your body.

When you are seated, note the movements involved in arranging your legs and arms. When there are no such movements, but just a stillness (static rest) of the body, note the rising and falling of the abdomen. While noting thus and if stiffness of your limbs and sensations of heat in any part of your body arise, go on to note them. Then go back to 'rising, falling'. While noting thus and if a desire to lie down arises, note it and the movements of your legs and arms as you lie down. The raising of the arm, the moving of it, the resting of the elbow on the floor, the swaying of the body, the stretching of the legs, the listing of the body as one slowly prepares to lie down, all these movements should be noted.

To note as you lie down thus is important. In the course of this movement (that is, lying down), you can gain a distinctive knowledge (that is, magga-nana and phala-nana - the knowledge of the path and its fruition). When samadhi (concentration) and nana (insight) are strong, the distinctive knowledge can come at any moment. It can come in a single 'bend' of the arm or in a single 'stretch' of the arm. Thus it was that the Venerable Ananda became an Arahat.

The Ven. Ananda was trying strenuously to attain Arahatship overnight on the eve of the first Buddhist council. He was practising the whole night the form of vipassana meditation known as kayagatasati, noting his steps, right and left, raising, pushing, forward and dropping of the feet; noting, happening by happening, the mental desire to walk and the physical movement involved in walking. Although this went on until it was nearly dawn, he had not yet succeeded in attaining Arahatship. Realizing that he had practised the walking meditation to excess and that, in order to balance samadhi (concentration) and viriya (effort), he should practise meditation in the lying posture for a while, he entered his chamber. He sat on the couch and noting 'lying, lying', he attained Arahatship in an instant.

The Ven Ananda was only a sotapanna (that is, a stream winner or one who has attained the first stage on the path to Nibbana) before he thus lay himself down. From sotapannahood, he continued to meditate and reached sakadagamihood (that is, the condition of the once-returner or one who has attained the second stage on the path), anagamihood (that is, the state of the non-returner or one who has attained the third stage on the path) and arahatship (that is, the condition of the noble one who has attained the last stage of the path). Reaching these three successive stages of the higher path took only a little while. Just think of this example of the Ven Ananda's attainment of arahatship. Such attainment can come at any moment and need not take long.

That is why the yogi should note with diligence all the time. He should not relax in his noting, thinking "this little lapse should not matter much." All movements involved in lying down and arranging the arms and legs should be carefully and unremittingly noted. If there is no movement, but only stillness (of the body), go back to the rising and falling of the abdomen. Even when it is getting late and time for sleep, the yogi should not go to sleep yet, dropping his noting. A really serious and energetic yogi should practise mindfulness as if he were forgoing his sleep altogether. He should go on meditating until he falls asleep. If the meditation is good and has the upper hand, he will not fall asleep. If, on the other hand, drowsiness has the upper hand, he will fall asleep. When he feels sleepy, he should note as 'sleepy, sleepy'; if his eyelids droop, 'drooping'; if they become heavy or leaden, 'heavy'; if the eyes become smarting, 'smarting'. Noting thus, the drowsiness may pass and the eyes become 'clear' again.

The yogi should then note as 'clear, clear' and go on to note the rising and falling of the abdomen. However perseveringly the yogi may go on meditating, if real drowsiness intervenes, he does fall asleep. It is not difficult to fall asleep; in fact, it is easy. If you meditate in the lying posture, you gradually become drowsy and eventually fall asleep. That is why the beginner in meditation should not meditate too much in the lying posture. He should meditate much more in the sitting and walking postures of the body. But as it grows late and becomes time for sleep, he should meditate in the lying position, noting the rising and falling movements of the abdomen. He will then naturally (automatically) fall asleep.

The time he is asleep is the resting time for the yogi. But for the really serious yogi, he should limit his sleeping time to about four hours. This is the 'midnight time' permitted by the Buddha. Four hours sleep is quite enough. If the beginner in meditation thinks that four hours' sleep is not enough for health, he may extend it to five or six hours. Six hours' sleep is clearly enough for health.

When the yogi awakens, he should at once resume noting. The yogi who is really bent on attaining magga and phala nana, should rest from meditational effort only when he is asleep. At other times, in his waking moments, he should be noting continually and without rest. That is why, as soon as he awakens, he should note the awakening state of the mind as 'awakening, awakening.' If he cannot yet make himself aware of this, he should begin noting the rising and falling of the abdomen.

If he intends to get up from bed, he should note as 'intending to get up, intending to get up'. He should then go on to note the changing movements he makes as he arranges his arms and legs. When he raises his head and rises, note as 'rising, rising'. When he is seated, note as 'sitting, sitting'. If he makes any changing movements as he arranges his arms and legs, all of these movements should also be noted. If there are no such changes, but only a sitting quietly, he should revert to noting the rising and falling movements of the abdomen.

One should also note when one washes one's face and when one takes a bath. As the movements involved in these acts are rather quick, as many of them should be noted as possible. There are then acts of dressing, of tidying up the bed, of opening and closing the door; all these should also be noted as closely as possible.

When the yogi has his meal and looks at the meal-table, he should note as 'looking, seeing, looking, seeing'. When he extends his arm towards the food and touches it, collects and arranges it, handles it and brings it to the mouth, bends his head and puts the morsel of food into his mouth, drops his arm and raises his head again, all these movements should be duly noted. (This way of noting is in accordance with the Burmese way of taking a meal. Those who use fork and spoon or chopsticks should note the movements in an appropriate manner.)

When he chews the food, he should note as 'chewing, chewing'. When he comes to know the taste of the food, he should note as 'knowing, knowing'. As he relishes the food and swallows it, as the food goes down his throat, he should note all these happenings. This is how the yogi should note as he takes one morsel after another of his food. As he takes his soup, all the movements involved such as extending of the arm, handling of the spoon and scooping with it and so on, all these should be noted. To note thus at meal-time is rather difficult as there are so many things to observe and note. The beginning yogi is likely to miss several things which he should note, but he should resolve to note all. He cannot of course help it if he overlooks and misses some, but as his samadhi (concentration) becomes strong, he will be able to note closely all these happenings.

Well, I have mentioned so many things for the yogi to note. But to summarize, there are only a few things to note. When walking fast, note as 'right step,' 'left step,' and as 'raising, dropping' when walking slowly. When sitting quietly, just note the rising and falling of the abdomen. Note the same when you are lying, if there is nothing particular to note. While noting thus and if the mind wanders, note the acts of consciousness that arise. Then go back to the rising and falling of the abdomen. Note also, as they arise, the bending and stretching and moving of the limbs, bending and raising of the head, swaying and straightening of the body. Then back to the rising and falling of the abdomen.

As the yogi goes on noting thus, he will be able to note more and more of these happenings. In the beginning, as his mind wanders here and there, the yogi may miss noting many things. But he should not be disheartened. Every beginner in meditation encounters the same difficulty, but as he becomes more practised, he becomes aware of every act of mind-wandering until eventually the mind does not wander anymore. The mind is then riveted on the object of its attention, the act of mindfulness becoming almost simultaneous with the object of its attention such as the rising and falling of the abdomen. (In other words the rising of the abdomen becomes concurrent with the act of noting it, and similarly with the falling of the abdomen.)

The physical object of attention and the mental act of noting are occurring as a pair. There is in this occurrence no person or individual involved, only this physical object of attention and the mental act of noting occurring as a pair. The yogi will in time actually and personally experience these occurrences. While noting the rising and falling of the abdomen he will come to distinguish the rising of the abdomen as physical phenomenon and the mental act of noting of it as psychical phenomenon; similarly with the falling of the abdomen. Thus the yogi will distinctly come to realize the simultaneous occurrence in pair of these psycho-physical phenomena.

Thus, with every act of noting, the yogi will come to know for himself clearly that there are only this material quality which is the object of awareness or attention and the mental quality that makes a note of it. This discriminating knowledge is called namarupa-pariccheda-nana, the beginning of vipassana-nana. It is important to gain this knowledge correctly. This will be succeeded, as the yogi goes on, by the knowledge that distinguishes between the cause and its effect, which knowledge is called paccaya-pariggaha-nana.

As the yogi goes on noting, he will see for himself that what arises passes away after a short while. Ordinary people assume that both the material and mental phenomena go on lasting throughout life, that is, from youth to adulthood. In fact, that is not so. There is no phenomenon that lasts forever. All phenomena arise and pass away so rapidly that they do not last even for the twinkling of an eye. The yogi will come to know this for himself as he goes on noting. He will then become convinced of the impermanency of all such phenomena. Such conviction is called aniccanupassana-nana.

This knowledge will be succeeded by dukkhanupassana-nana, which realizes that all this impermanency is suffering. The yogi is also likely to encounter all kinds of hardship in his body, which is just an aggregate of sufferings. This is also dukkhanupassana-nana.

When, as he goes on meditating, the yogi comes to realize firmly that all these phenomena are anicca, dukkha and anatta, he will attain Nibbana. All the former Buddhas, Arahats and Aryas realized Nibbana following this very path. All meditating yogis should recognize that they themselves are now on this sati-patthana path, in fulfilment of their wish for attainment of magga-nana (knowledge of the path), phala-nana (knowledge of the fruition of the path) and Nibbana-dhamma, and following the ripening of their parami (perfection of virtue). They should feel glad at this and at the prospect of experiencing the noble kind of samadhi (tranquillity of mind brought about by concentration) and nana (supramundane knowledge or wisdom) experienced by the Buddhas, Arahats and Aryas and which they themselves have never experienced before.

It will not be long before they will experience for themselves the magga-nana, phala-nana and Nibbana-dhamma experienced by the Buddhas, Arahats and Aryas. As a matter of fact, these may be experienced in the space of a month or of twenty or fifteen days of their meditational practice. Those whose parami is exceptional may experience these dhammas even within seven days.

The yogi should therefore rest content in the faith that he will attain these dhammas in the time specified above, that he will be freed of sakkaya-ditthi (ego-belief) and vicikiccha (doubt or uncertainty) and saved from the danger of rebirth in the nether worlds. He should go on with his meditational practice in this faith.

May you all be able to practise meditation well and quickly attain that Nibbana which the Buddhas, Arahats and Aryas have experienced!

Sadhu (well done)! Sadhu! Sadhu!

Practical Vipassana
	Practical Vipassana / By Bhante H. Gunaratana

You may have heard that you should be mindful all the time, whether you are at home or in the office, or on the bus or in your car or in somebody else’s car, etc. You may interpret this advice to mean that you should keep your mind focused all the time on your breath. While driving, if you simply keep your mind on the breath you probably will get into some problems, such as losing your attention to your driving or forgetting your driving and you may have an accidents.

Sometimes you may think "to be mindful all the time" means to pay attention only to what ever you are doing at that particular time. This, of course, is what any person who is serious enough in his/her work normally does. An artist, painter, writer, singer, composer, thinking, speaker, shooter, cook, etc. must pay attention to whatever they do at any time they are engaged in their work.

Not only human beings do this. You may have noticed cats paying total attention to their prey in order to catch them without disturbing their prey by making any mistakes. Tigers, lions and crocodiles pay total attention to what they are going to catch. You may have noticed cranes standing on one single spot for a long time to catch a fish. Sheep dogs pay total attention to the movements of sheep so they can run very quickly to direct the herd in the right direction. Unfortunately neither cat, crane, nor sheep dog can remove their greed, lust etc., or cultivate an iota of insight by merely paying total attention to their objects.

Paying attention to whatever you are doing at any time is not going to eliminate your greed, hatred, and ignorance. This, in fact, is exactly what you do in tranquillity meditation or concentration meditation. By paying attention to one thing at a time you cannot get rid of your psychic irritation. You may focus your mind on one single object for fifty years and still your psychic irritation will remain unchanged in your mind. One person may observe all the moral rules. Another may learn all the texts by heart. Someone else may gain concentration. Another may spend his/her entire life in solitude. All of them might think that they can experience supreme liberation from all psychic irritation, which no ordinary person can attain. But none of them can have that experience without destroying all the psychic irritation. Therefore in addition to all they practice they also must remove all their psychic impurities in order to experience the bliss of emancipation from all kinds of pain.

What is missing in focusing total attention to one single object all the time is wisdom. Your total attention should be coupled with wise attention. What is wise attention? It is attention accompanied by the three wholesome roots. What are the wholesome roots? They are generosity, loving-kindness and wisdom. This means that when you pay attention to something always attempt to pay attention without greed, hatred or delusion, but with the thought of generosity, loving-kindness and wisdom. These three are called wholesome roots; greed, hatred and delusion are called unwholesome roots. Don’t let your mind be affected by unwholesome roots when you pay attention to something. Let the thought of generosity, loving-kindness and wisdom dominate your mind while paying attention to anything.

When you pay attention to pots and pans as you wash, you may not need any loving-kindness, generosity or wisdom towards them. You are cultivating mindfulness not for pots and pans, but for living beings. You should pay attention to any thought regarding yourself, or any other living beings. Have mindful reflection while wearing your clothes, eating your food, drinking your water, talking to someone, listening to sound, seeing an object, and walking or driving.

When you pay total attention with wise consideration or mindful reflection, your greed, hatred and delusion fade away, because in your wise attention generosity, loving-kindness and wisdom are active. Your thoughts of generosity, loving-kindness and wisdom have the power of minimizing your greed, hatred and delusion while you are engaged in any activity. While paying attention to something, without wise consideration or wise attention, you may inadvertently develop greed, hatred and confusion. You may see an object, for instance. That object may happen to be attractive, beautiful or pleasing to your eyes or it may be unattractive. At that time if you do not have wise attention, you may then end up cultivating greed or resentment for the object or you may get utterly confused ideas about the object. Or you may think that the object is permanent instead of realizing that it is impermanent, satisfactory instead of unsatisfactory, or having a self instead of being selfless.

You may then ask how your generous thoughts can get rid of your greedy thoughts, because the greedy thoughts want to cling to the object, or grasp it. When you perceive the object with greed, your mind will cling to it and not open to any thought of letting go of greed. You may not want to take your eyes away from the object. In fact, at that time your mind temporarily becomes blind to any thought of generosity. Even if you wish to let go of the attachment to it you may do so with great reluctance. You may feel that you are generous. But your generosity is only to fulfill your greedy purpose, like gaining something in return, or gaining recognition or becoming famous by being generous. Greed has very strong super glue in it. At the very first contact with the desirable object the mind sticks fast to it. Letting go of that object is as painful as cutting off of a limb or some flesh of your body, and you cannot let go of that object from your mind.

This is where you really need your wise attention. This is where you must learn to see impermanence, unsatisfactoriness and selflessness in the object you are watching. Your wise consideration indicates that neither the object you perceive nor your feeling or sensation regarding the object remains the same even for two consecutive moments. You will not have the same sensation later on. You change, the object you perceive changes. With wise attention you will see that everything is impermanent. This knowledge of impermanence allows you to let go of your resentment. When you see with wisdom that everything that is unsatisfactory is impermanent, then you see the connection between unsatisfactoriness and greed. As you are attached to an impermanent object you will be disappointed with the change of the object that you are so attached to. When you have wise consideration you see that which is impermanent and unsatisfactory is without self.

Then you might think "Ah! Since this object is going to change, I must be quick and smart to take the advantage of this object right now and enjoy myself as quickly as possible before it disappears. Tomorrow it won’t be there". Here you must remember haste makes waste. If you make a hasty decision and do something foolish, you will regret it later on. Sometimes you are attracted to a person, for instance, and grab hold of him/her without giving much consideration to him/her, and later on you will find many faults in that person. In any such hasty decision there is no mindfulness. You cannot beat the change nor can you stop it by making any foolish attempt.

When your mindfulness is well developed, then even in haste you make a right decision. The only thing that makes sense in rushing to beat impermanence is to step back and check your own mind and see whether or not you make the decision with wise consideration. When you are mindful you will know how to take the advantage of the current moment so that you will not regret it later on. Any mindful decision you make will make you happy and peaceful and never make you regret it later on.

Always remember that mindfulness is the state of mind full of generosity, loving-kindness, and wisdom together with compassion, appreciative joy, and equanimity. Any time you pay attention to anything you must ask whether your mind is full of these factors. If not you are not mindful.

When you have generosity in the mind you will let go of any attractive sight, sound, smell, taste, touch and thought without any hesitation. You should certainly recognize them to be attractive in the conventional sense. Know that it is because of their attractiveness that people become attached to them and get involved in them. The deeper they get involved in them the deeper is their suffering. When you have loving-kindness in your mind you will not try to reject any sight, sound, smell, taste, touch and thought if they happen to be unattractive. Mindfully perceive them with the thought of impermanence. When any sight, sound, smell, taste, touch or thought appears to be identical with self, look at it as an unreal concept inculcated in your mind by conditioning through generations of wrong notions and look at it with wisdom. Mindfulness is not carefulness. It is not smartness. Anybody can be careful and smart. A man walking on a wire three hundred feet above ground is careful. Remember those gymnasts performing all kinds of balancing feats. Numerous daredevils who climb very steep mountains, across rocks, slippery places, rivers, and so on are very careful. Many thieves are very smart and outwit the police. Many drug dealers, bank robbers, criminals are very smart. None of them can be considered to be mindful.

Mindfulness is that state of mind which reflects upon itself not to get caught in greed, hatred and ignorance, which cause suffering to yourself, to others or to both.

When we ask people not to cultivate resentment some people ask us how can you live without resentment? This is the miracle of mindfulness. When you practice mindfulness you can learn to do most difficult things easily. Not becoming resentful, lustful, or confused is very difficult. Through constant training in mindfulness you learn to live without resentment, lust or confusion. Moreover to be mindful is more difficult than to be unmindful, and you learn to do that more difficult one more easily than the easier one. For this reason the Buddha said:

For the good to do what is good is easy -- For the bad to do what is bad is easy -- For the bad to do what is good is difficult -- For the noble to do what is bad is difficult. (BPS. Ud. 84)

Sukaraú s›dhun› s›dhu - s›dhu p›pena dukkaraú , p›paú p›pena sukaraú - p›paú ariyena dukkaraú. (Udana 61)

This simply means that which is most difficult at the beginning becomes easy through constant practice.

Satipatthana Vipassana Meditation
	The following explanation of the Buddhist practice of mindfulness has been drastically abridged from the begining of the text SATIPATTHANA VISPASSANA MEDITATION by The Venerable Mahasi Sayadaw Agga Maha Pandita.

The method of developing Wisdom is to observe matter and mind which are the two sole elements existing in a body with a view to know them in their true form. At present times experiments in the analytical observation of matter are usually carried out in laboratories with the aid of various kinds of instruments; yet these methods cannot deal with mindstuff. The Buddhist method of does not, however, require any kind of instruments or outside aid. It can successfully deal with both matter and mind. It makes use of one's own mind for analytical purpose by fixing bare attention on the activities of matter and mind as they occur in the body. By continually repeating this form of exercise the necessary Concentration can be gained and when the Concentration is keen enough, the ceaseless course of arising and passing away of matter and mind will be vividly perceptible.

The body consists solely of the two distinct groups of matter and mind. The solid substance of body a mass of matter. Matter changes its form under physical conditions of heat, cold, etc., and because of this fact of changeableness under contrary physical conditions it is called Form (rupa). It does not possess any faculty of knowing an object. In the Abhidhamma, the proper name for the third division of the Buddhist scriptures, dealing with the metaphysical and psychological, the elements of mind and matter are classified differently as Things Which Possess Consciousness and Things Which Lack Consciousness (sarammana dhamma and anarammana dhamma) respectively. The element of mind has an object, or holds an object, or knows an object while that of matter does not have an object, nor holds an object, nor knows an object. There is no faculty of knowing an object in the element of matter.

A Yogi [meditator] also perceives in like manner, that is, "material element has no faculty of knowing." Logs and.,pillars, bricks and stones and lumps of earth are a mass of matter; they do not possess any faculty of knowing. It is the same case with material elements consisting in a living body; they have no faculty of knowing. The material elements in a dead body are like those,of a living body; they are without the faculty of knowing. But people have a general idea that material elements of a living body the faculty of knowing an object irrespective of the fact whether, it is in a dead or a living body.

Then what is that which knows the objects now? It is the element of mind which comes into being depending on matter. It is called Mind (nama) because it inclines to an object. Mind is also spoken of as "thought" or "consciousness." Mind-arises depending on matter as will be described hereafter. Depending on the eyes, eye consciousness (seeing) arises; depending on the ears, ear-consciousness (hearing) arises; depending on the nose, nose- consciousness (smelling) arises; depending on the tongue, tongue-consciousness (taste) arises; depending on the body, body-consciousness (sense of touch) arises. There are many kinds, either good or bad, of the sense of touch.

While it has a wide field of action by running throughout the whole length of body, inside and outside, the sense of sight, hearing, smell, or taste can on the other hand come into being respectively in its own particular sphere, such as eye, ear, nose, and tongue, which occupies a very small and limited space of the body. These senses of touch, sight, etc. are nothing but the elements of mind. Also there comes into being the mind-consciousness (i.e., thoughts, ideas, imaginations, etc.) depending on mind-base. All of these are elements of mind. Mind as a rule knows an object while matter does not know. People generally believe that, in the case of seeing, it is the eye which actually sees. They think that seeing and eye are one and the same thing. They also think, "Seeing is I: I see things: eye and seeing and I are one and the same person." In actual fact this is not so. Eye is one thing and seeing is another and there is no separate entity such as "I" or "Ego." There is only the fact of "seeing" coming into being depending on eye.

People who are without the training and knowledge of the Meditational Development of Insight (vipassana bhavana) hold the view that seeing belongs to or is "self, or ego, or living entity, or person." They believe that "Seeing is 1; or I am seeing; or I am knowing." This kind of view or belief is called the Erroneous View That There is a Self (sakkaya-ditthi). Sakkaya means the group of matter (rupa) and mind (nama) as they exist distinctively. Ditthi means to hold a wrong view of belief. The compound word of Sakkaya-ditthi means to hold a wrong view or belief on the dual set of Matter and Mind which are in real existence. For more clarity it will be explained further as to the manner of holding the wrong view or belief. At the moment of seeing, the things that are in actual existence are the eye and visual object of material group, and the seeing which belongs to mental group. These two kinds are in actual existence. Yet people hold the view that this group of elements is "self, or ego, or living entity." They consider that "seeing is I; or what is seen is I; or I see my own body." Thus this mistaken view is taken on the simple act of seeing as "self," which is Sakkaya-ditthi.

One should practice by constantly noting or observing every act of seeing, hearing, etc., which are the constituent physical and mental processes of the body, till one is freed from Sakkaya-ditthi. For these reasons advice is always given here to take up the practice of Vipassana Meditation.

In this respect the exercise is simply to note or observe the existing elements in every act of seeing. It should be noted as "seeing, seeing," on every act of seeing. (By the terms of note or observe or contemplate it means the act of keeping the mind fixedly on the object with a view to knowing clearly.) Because of this fact of keeping the mind fixedly by noting as "seeing, seeing," at times a visual object is noticed, at times consciousness of seeing is noticed, or at times it is noticed as eye-base or as a place from which it sees. It will serve the purpose if one can notice distinctly any one of the three. If not, basing on this act of seeing there will arise the erroneous view of self which will view it in the form of a person or belonging to a person and in the sense of Permanence, Happiness and Selfhood (nicca, sukha and atta), which will arouse attachment and craving. The Defilements will in turn prompt deeds, and the deeds will bring forth rebirth of new existence. Thus the process of dependent origination operates and the vicious circle of Samsara revolves incessantly. In order to prevent this from the source of seeing, it is necessary to note as "seeing, seeing" on every occasion of seeing.

Similarly, in the case of hearing, there are only two distinct elements of matter and mind. The sense of hearing arises depending on ear. While ear and sound are two elements of matter, the sense of hearing is an element of mind. In order to know clearly any one of these two kinds of matter and mind it should be noted as "hearing, hearing" on every occasion of hearing. So also it should be noted as smelling, smelling" on every occasion of smelling, and as "knowing, knowing" on every occasion of knowing the taste.

Similarly, case of knowing or feeling the sensation of touch in the body. There is a kind of material element known as Nerve Tissue (kaya-pasada) throughout the body which receives every impression of touch. Every kind of touch, either agreeable or disagreeable, usually comes in collision with Nerve Tissue and there arises a Touch Consciousness (kaya-vinnana) which feels or knows the touch on each occasion. It will now be seen that at every time of touching there are two elements of matter, viz, sense-organ and impression of touch, and one element of mind, viz, knowing of touch. In order to know these things distinctly at every time of touch the practice of noting as "touching, touching" has to be carried out. This merely refers to the common form of sensation of touch. There are special forms which accompany painful or disagreeable sensations, such as, to feel stiff or tired in the body or limbs, to feel hot, to feel pain, to feel numb, to feel ache, etc. Because Feeling (vedana) predominates in these cases, it should be noted as "feeling hot, feeling tired, painful, etc." as the case may be.

It may also be mentioned that there occur many sensations of touch in hands and legs, etc., on each occasion of bending, stretching, or moving. Because of mind wanting to move, stretch or bend, the material activities of moving, stretching, or bending, etc., occur in series. (It may not be possible to notice these incidents for the present. They can only be noticed after some time on gaining practice. It is mentioned here for the sake of Knowledge.) All activities in movements and in changing, etc., are done by these minds. When the mind wills to bend, there arises a series of inward movements of hand or leg; when the mind wills to stretch or move, there arises a series of outward movements or movements to and fro respectively. They disappear or are lost soon after they occur and at the very point of occurrence. (One will notice these incidents later on.) In every case of bending, stretching or other activities, there arises in the foremost a series of intending or willing minds, and on account of which there occur in the hands and legs a series of material activities, such as stiffening (or being hard), bending, stretching, or moving to and fro. These activities.ties come up against other material elements, nerve tissue, and on every occasion of collision between material activities and sensitive qualities, there arises Touch Consciousness, which feels or knows the sensation of touch. It is, therefore, clear that material activities are the predominating factors in these cases. It is necessary to notice these predominating factors. If not, there will surely arise the wrong view of holding these activities in the sense of "I or I am bending, or I am stretching, or My hands, or My legs." This practice of noting as "bending, stretching, moving" is being carried out for the purpose of removing such a wrong view.

As regards "thoughts, imaginations, etc." it may be mentioned that depending on mind-base there arise a series of mental activities, such as thinking, imagining, etc., or to speak in a general sense, a series of mental activities arise depending on this body. In reality each case is a composition of matter and mind; mind-base or body is matter, while thinking, imagining, etc. are mind. In order to be able to notice matter and mind clearly, it should be noted as "thinking, imagining, etc." in each case. After having carried out the practice in the manner indicated above for a time, there may be an improvement in Concentration. One will notice that the mind no longer wanders about but remains fixedly on the object to which it is directed. At the same time the power of noticing has considerably developed. On every occasion of noting he notices only two processes of matter and mind. A dual set of object and mind, which makes note of. the object, is thus coming into existence.

Again on proceeding further with the practice of contemplation for some time, one notices that nothing remains permanent but everything is in a state of flux. New things arise each time: each of them is noted every time as it arises; it then vanishes.

Immediately another arises, which is again noted and which then vanishes. Thus the process of arising and vanishing goes on, which clearly shows that nothing is permanent. One is therefore convinced that "things are not permanent" because it is noticed that they arise and vanish at every time of noting. This is Insight into impermanence (aniccanupassana-nana).

Then one is also convinced that arising and vanishing are not desirable. This is Insight into Suffering (dukkhanupassana-nana). Besides, one usually experiences many painful sensations in the body, such as tiredness, feeling hot, painful, aching, and at the time of noting these sensations he generally feels that this body is a collection of sufferings. This is also Insight into Suffering. Then at every time of noting it is found that elements of matter and mind occur according to their respective nature and conditioning, and not according to one's wish. One is therefore convinced that they are elements: they are not governable: they are not person or living entity. This is Insight into the Absence of a Self (anattanupassana-nana). On having fully acquired these knowledges of Impermanence, Suffering, Absence of Self (anicca, dukkha, anatta), the maturity of Spiritual Knowledge of the Path and Spiritual Knowledge of its Fruition (magga nana and phala nana) takes place and realization of Nirvana is won. By winning the realization of Nirvana in the first stage, one is freed from the round of rebirth in the unhappy life of lower existence. Everyone should, therefore, endeavor to reach the first stage as a minimum measure.

It has already been explained that the actual method of practice in Vipassana Meditation is to note or to observe or to contemplate the successive occurrences of seeing, hearing, etc., at six points or sense doors. However, it will not be possible for a beginner to follow up all successive incidents as they occur because his Mindfulness, Concentration and Spiritual Knowledge (sati, samadhi and nana) are still very weak. The incidents of seeing, hearing, etc. occur very swiftly. Seeing seems to occur at the time of hearing; hearing seems to occur at the time of seeing; it seems that both seeing and healing occur simultaneously. It seems that three or four incidents of seeing, hearing, thinking, and imagining usually occur simultaneously. It is not possible to distinguish which occurs first and which follows next because they occur so swiftly. In actual fact, seeing does not occur at the time of hearing nor does hearing occur at the time of seeing. Such incidents can occur one only at a time. A Yogi who has just begun the practice and who has not sufficiently developed Mindfulness, Concentration and Spiritual Knowledge will not, however, be in a position to observe all these incidents singly as they occur in serial order. A beginner need not therefore follow up many things, but should instead start with a few things. Seeing or hearing occurs only when due attention is given. If one does not pay heed to any sight or sound, one may pass the time mostly without any occasion of seeing or hearing. Smelling occurs rarely. Experience of taste occurs only at the time of eating. In the cases of seeing, hearing, smelling and tasting, the Yogi can note them when they occur. However, body impressions are ever present: they usually exist quite distinctly all the time. During the time that one is sitting, the body impressions of stiffness or the sensation of hardness, in this position are distinctly felt. Attention should therefore be fixed on the sitting posture and a note made as "sitting, sitting, sitting." Sitting is an erect posture of body consisting of a series of physical activities which are induced by the consciousness consisting of a series of mental activities. It is just like the case of an inflated rubber ball which maintains its round shape through the resistance of the air inside it: so is the posture of sitting, in which the body is kept in an erect posture through the continuous process of physical activities. A good deal of energy will be required to pull up and keep in an erect position such a heavy load as this body. People generally assume that the body is lifted and kept in the position by means of sinews. This assumption is correct in a sense because sinews, blood, tlesh, bones are nothing but material elements. The element of stiffening which keeps the body in an erect posture belongs to the material group and arises in the sinews, flesh, blood, etc. throughout the body like the air in a rubber ball. The element of stiffening is vayo-dhatu, the air element. The body is kept in the erect position by the presence of the Air Element in the form of stiffening, which is continually coming into existence. At the time of heavy drowsiness one may drop flat, because the supply of new materials in the form of stiffening is cut off. The state of mind in heavy drowsiness or sleep is Unconsciousness (bhavana). During the course of Unconsciousness mental activities are absent, and for this reason the body lies flat during sleep or heavy drowsiness. During waking hours strong and active mental activities are continually arising, and because of these there arises a series of Air Elements in the form of stiffening. In order to know these facts it is essential to note attentively as "sitting, sitting, sitting." This does not necessarily mean that the body impressions of stiffening should be particularly searched and noted. Attention need only be fixed on the whole form of sitting posture, that is, the lower portion in a bending circular forin and the upper portion in an erect posture.

It will be found that the exercise of observing a single object of sitting posture is too easy and does not require much effort. In the circumstances Vigor (viriya) is less and Concentration is in excess, and one would generally feel lazy to carry on the noting as "sitting, sitting, sitting," repeatedly for a considerable time. Laziness generally occurs when there is excess of Concentration and less Vigor. It is nothing but a state of Torpor (thina-midha). More Vigor should be developed, and for this purpose the number of objects for noting should be increased. After noting as "sitting," the attention should be. directed to a spot in the body where the sense of touch is felt and a note made as "touching."

Any spot in the leg or hand or hip where a sense of touch is distinctly felt will serve the purpose. For example, after noting the sitting posture of the body as "sitting," the spot where the sense of touch is felt should be noted as "touching." The noting should thus be repeated on these two objects of sitting posture and the place of touching alternately, as "sitting, touching; sitting, touching; sitting, touching."

The terms noting or observing or contemplating are used here to indicate the fixing of attention on an object. The exercise is simply to note or observe or contemplate as "sitting, touching." Those who already have experience in the practice of meditation may perhaps find this exercise easy to begin with, but those without any previous experience may find it rather difficult to begin with.

The more simplified and easy form of exercise for a beginner is this: At every time of breathing there occur movements in the form of rising and falling of one's abdomen. A beginner should start with this exercise of noting or observing these movements. It is easy to observe these movements because they are coarse and prominent and are more suitable for a beginner. As in schools where simple lessons are easy to learn so is the case in the practice of Vipassana Meditation. A beginner will find it easier to develop Concentration and Spiritual Knowledge with a simple and easy exercise. Again, the purpose of the Vipassana Meditation is to begin the exercise by contemplating prominent factors in the body. Of the two factors of mind and matter, the mental element is subtle and less prominent while the material element is coarse and more prominent.

Therefore the usual procedure for one who practices the Vipassana insight meditation (vipassana-yanika) is to begin the exercise by contemplating the material elements at the outset. As regards material elements it may be mentioned here that Etheric Matter (upada-rupa) is subtle and less prominent while Dense Physical Matter (maha-buta), the four primary physical elements of Earth, Water, Fire and Air are coarse and more prominent and should therefore have the priority of being placed first in the order of objects for contemplation. In the case of rising and falling the outstanding factor is the Air Element. The process of stiffening and the movements of abdomen noticed during the contemplation are nothing but the functions of this element. Thus it will be seen that the Air Element is perceptible at the beginning. According to the instructions of Satipatthana Sutra, the discourse of the Buddha, dealing with the practice of mindfulness, one should be mindful of the activities of walking while walking, of those of standing, sitting, and lying down while standing, sitting, and lying down, respectively. One should also be mindful of other bodily activities as each of them occurs. In this connection it is stated in the commentaries that one should be mindful primarily of the Air Element in preference to the other three. As a matter of fact, all four elements of Dense Physical Matter are dominant in every action of the body, and it is essential to perceive any one of these. At the time of sitting, either of the two movements of rising and falling occurs conspicuously at every time of breathing, and a beginning should be made by noting one of these movements

THINGS AS THEY ARE
	A Collection of Talks on the Training of the Mind by / Venerable Acariya Maha Boowa Nanasampanno / Translated from the Thai by Thanissaro Bhikkhu

'Just as if there were a pool of water in a mountain glen -- clear, limpid, and unsullied -- where a man with good eyes standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, "This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting;" so too, the monk discerns as it actually is, that "This is stress... This is the origin of stress... This is the stopping of stress... This is the way leading to the stopping of stress... These are mental effluents... This is the origin of mental effluents... This is the stopping of mental effluents... This is the way leading to the stopping of mental effluents." His heart, thus knowing, thus seeing, is released from the effluent of sensuality, released from the effluent of becoming, released from the effluent of unawareness. With release, there is the knowledge, "Released." He discerns that, "Birth is no more, the holy life is fulfilled, the task done. There is nothing further for this world." 'This, great king, is a reward of the contemplative life, visible here and now, more excellent than the previous ones and more sublime. And as for another visible reward of the contemplative life, higher and more sublime than this, there is none.' -- Samannaphala Sutta

Introduction

These talks -- except for the first -- were originally given extemporaneously to the monks at Venerable Acariya Maha Boowa's monastery, Wat Pa Baan Taad, in Udorn Thani Province, Thailand. As might be expected, they deal in part with issues particular to the life of Buddist monks, but they also contain much that is of more general interest. Since the monks who had assembled to listen to these talks were at different stages in their practice, each talk deals with a number of issues on a wide variety of levels. Thus there should be something of use in these pages for every reader interested in the training of the mind. The title of this collection is taken from a Pali term that, directly or indirectly, forms the theme of a number of the talks: yatha-bhuta-nana-dassana -- knowledge and vision of things as they are. My hope is that these talks will aid and encourage the reader in his or her own efforts to taste the liberation that comes with the reality to which this term refers. / Thanissaro Bhikkhu, Rayong, January, 1988. / NOTE: In these talks, as in Thai usage in general, the words 'heart' and 'mind' are used interchangebly.

If anything in this translation is inaccurate or misleading, I ask forgiveness of the author and reader for having unwittingly stood in their way. As for whatever may be accurate, I hope the reader will make the best use of it, translating it a few steps further, into the heart, so as to attain the truth to which it points.

From Ignorance to Emptiness

Today I'd like to take the opportunity to tell you some of my own ignorance and doubts, with the thought that we all come from the land of ignorance and doubt inasmuch as our parents and their ancestors before them were people with the defilements (kilesa) that led them to ignorance as well. Even all of us here: There's probably not a one of us who slipped through to be born in the land of intelligence and freedom from doubt. This being the case, we all must be subject to doubts. So today I'd like to take the opportunity to resolve some of the issues that are on your minds by giving a talk instead of answering the questions you have asked from the standpoint of your various doubts, ranging from the most basic to the highest levels -- which I'm not sure I can answer or not. But the questions you have asked seem to follow so well on one another that they can provide the framework for a talk instead of a question-and-answer session.

Each of us, before starting the practice and in the beginning stages of the practice, is sure to suffer from ignorance and doubt, as these are the qualities that lead to the states of becoming and birth into which all living beings are born. When we lay the groundwork for the beginning of the practice, we don't have enough starting capital for intelligence to take the lead in every situation, and so ignorance is sure to find an opening to take the lead. And as for this ignorance: If we have never trained our intelligence to show us the way, the ignorance that holds the upper hand in the heart is sure to drag us in the wrong direction as a matter of course.

In the beginning of my own training, I felt doubts about whether the teachings of the Buddha -- both the practices to be followed and the results to be obtained -- were as complete as he said they were. This was an uncertainty that ran deep in my heart during the period in which I was debating whether or not to practice for the really high levels of Dhamma -- or, to put it bluntly, for the sake of nibbana. Before I had considered practicing for the sake of nibbana, these doubts hardly ever occurred to me, probably because I hadn't yet aimed my compass in this direction. But after I had ordained and studied the Dhamma -- and especially the life of the Buddha, which was the story of his great renunciation leading to his Awakening to the paths (magga), fruitions (phala), and nibbana; and then the lives of the Noble Disciples who, having heard the Dhamma from the Buddha, went off to practice in various places until they too gained Awakening, becoming witnesses to the truth of the Buddha and his teachings -- when I had studied to this point, I felt a sense of faith and conviction, and wanted to train myself to be like them. But the training that would make me be like them: How was I to follow it? The Dhamma -- in other words, the practice that would lead the heart to awaken to the higher levels of Dhamma like the Buddha and his disciples: Would it still produce the same sorts of results or would it be fruitless and simply lead to pointless hardship for those who practiced it? Or would it still give the full results in line with the well-taught teachings (svakkhata-dhamma)? This was my primary doubt. But as for believing in the Buddha's Awakening and that of his disciples, of this I was fully convinced in my way as an ordinary run-of-the-mill person. The thing that formed a stumbling block to me in the beginning stages was the doubt as to whether or not the path of practice I would take, following the Buddha and his disciples, would lead to the same point they had reached. Was it now all overgrown with brambles and thorns? Had it changed into something other than the Dhamma that leads away from suffering (niyyanika-dhamma), even though the Buddha and his disciples had all followed this very same path to the land of peace and security? This was my doubt concerning the causes in the practice. As for the results of the practice, I wondered whether the paths, fruitions, and nibbana still existed as they had in the time of the Buddha. These doubts, which ran deep in my heart, I couldn't tell to anyone else because I felt there was no one who could resolve them for me and dispel them from my heart.

This is why I had my hopes constantly set on meeting Ven. Acariya Mun. Even though I had never met him before, I had heard his reputation, which had been spreading from Chieng Mai for quite some time, that he was a monk of distinction. By and large, the people who would tell me about him wouldn't speak of him in terms of the ordinary levels of noble attainments. They'd all speak of his arahantship. This had me convinced that when I had finished my studies in line with the vow I had made, I'd have to make the effort to go out to practice and live under his guidance so as to cut away the doubts running deep in my heart at that time.

The vow I had made to myself was that I would complete the third grade of Pali studies. As for Dhamma studies, whether or not I would pass the examinations was of no concern to me. As soon as I had passed the third-level Pali exams, I'd go out to do nothing but practice. I'd absolutely refuse to study or take the exams for the higher levels. This was the vow I had made. So the aim of my education was the third level of Pali studies. Whether it was my good or bad fortune, though, I can't say, but I failed the Pali exams for two years, and passed only on the third year. As for the three levels of Dhamma studies, I ended up passing them all, because I was studying and taking the examinations for both subjects together.

When I went up to Chieng Mai, it so happened that Ven. Acariya Mun had been invited by Ven. Chao Khun Dhammachedi of Udorn Thani to spend the Rains Retreat (vassa) in Udorn, and so he had left his seclusion and come to stay at Wat Chedi Luang in Chieng Mai at just about the time of my arrival. As soon as I learned that he was staying there, I was overwhelmed with joy. The next morning, when I returned from my alms round, I learned from one of the other monks that earlier that morning Ven. Acariya Mun had left for alms on that path and had returned by the very same path. This made me even more eager to see him. Even if I couldn't meet him face to face, I'd be content just to have a glimpse of him before he left for Udorn Thani.

The next morning before Ven. Acariya Mun went on his alms round, I hurried out early for alms and then returned to my quarters. There I kept watch along the path by which he would return, as I had been told by the other monks, and before long I saw him coming. I hurried to my quarters and peeked out of my hiding to catch a glimpse of him, with the hunger that had come from having wanted to see him for such a long time. And then I actually saw him. The moment I saw him, a feeling of complete faith in him arose within me. I hadn't wasted my birth as a human being, I thought, because I now had seen an arahant. Even though no one had told me that he was an arahant, my heart became firmly convinced the moment I saw him that that was what he was. At the same time, a feeling of sudden ecstasy hard to describe came over me, making my hair stand on end -- even though he hadn't yet seen me with his physical eyes.

Not too many days after that, he left Wat Chedi Luang to head for Udorn Thani together with his students. As for me, I stayed on to study there at Wat Chedi Luang. When I had passed my Pali exams, I returned to Bangkok with the intention of heading out to practice meditation in line with my vow, but when I reached Bangkok a senior monk who out of his kindness wanted to help me further my Pali studies told me to stay on. I tried to find some way to slip away, in keeping with my intentions and my vow, because I felt that the conditions of my vow had been met the moment I had passed my Pali exams. Under no terms could I study for or take the next level of Pali exams.

It's a trait with me to value truthfulness. Once I've made a vow, I won't break it. Even life I don't value as much as a vow. So now I had to try to find some way or another to go out to practice. It so happened during that period that the senior monk who was my teacher was invited out to the provinces, so I got the chance to leave Bangkok. Had he been there, it would have been difficult for me to get away, because I was indebted to him in many ways and probably would have felt such deference for him that I would have had difficulty leaving. But as soon as I saw my chance, I decided to make a vow that night, asking for an omen from the Dhamma that would reinforce my determination in going out this time.

After I had finished my chants, I made my vow, the gist of which was that if my going out to meditate in line with my earlier vow would go smoothly and fulfil my aspirations, I wanted an unusual vision to appear to me, either in my meditation or in a dream. But if I wouldn't get to go out to practice, or if having gone out I'd meet with disappointment, I asked that the vision show the reason why I'd be disappointed and dissatisfied. But if my going out was to fulfil my aspirations, I asked that the vision be extraordinarily strange and amazing. With that, I sat in meditation, but no visions appeared during the long period I sat meditating, so I stopped to rest.

As soon as I fell asleep, though, I dreamed that I was floating high in the sky above a large metropolis. It wasn't Bangkok, but I don't know what metropolis it was. It stretched as far as the eye could see and was very impressive. I floated three times around the metropolis and then returned to earth. As soon as I returned to earth, I woke up. It was four a.m. I quickly got up with a feeling of fullness and contentment in my heart, because while I had been floating around the metropolis, I had seen many strange and amazing things that I can't describe to you in detail. When I woke up, I felt happy, cheerful, and very pleased with my vision, at the same time thinking to myself that my hopes were sure to be fulfilled, because never before had I seen such an amazing vision -- and at the same time, it had coincided with my vow. So that night I really marveled at my vision. The next morning, after my meal, I went to take leave of the senior monk who was in charge of the monastery, and he willingly gave permission for me to go. From there I set out for Nakhorn Ratchasima Province, where I spent the rains in Cakkaraad District. I started practicing concentration (samadhi) and was amazed at how my mind developed stillness and calm step by step. I could clearly see my heart settle down in peace. After that the senior monk who was my Pali teacher asked me to return to Bangkok to continue my studies. He even had the kindness to come after me, and then continued further out into the provinces. On the way back he was going to have me accompany him to Bangkok. I really felt in a bind, so I headed for Udorn Thani in order to find Ven. Acariya Mun. The progress I had been making in concentration practice, though, disappeared at my home village of Baan Taad. The reason it disappeared was simply because I made a single klod. [*] I hadn't even spent a full month at Baan Taad when I began to feel that my mind wasn't settling down in concentration as snugly as it had before. Sometimes I could get it to settle down, sometimes not. Seeing that things didn't look promising and that I could only lose by staying on, I quickly left. [*] A small umbrella-like tent used by meditating monks.

In coming from Nakhorn Ratchasima to Udorn Thani, my purpose had been to catch up with Ven. Acariya Mun, who had spent the rains at Wat Noan Nives, Udorn Thani. I didn't reach him in time, though, because he had been invited to Sakon Nakhorn before my arrival, so I went on to stay at Wat Thung Sawaang in Nong Khai for a little more than three months.

The defilement that forms the essence of the cycle (vatta) -- which in Pali is termed 'avijja-paccaya sankhara,' 'With unawareness as condition, there occur mental formations': This is the seed of becoming and birth, buried here in this mind. When its bridges are cut, it can't find any way out to go looking for food. The bridges out the eyes have been cut. The bridges out the ears, nose, tongue, and body have all been cut by discernment. The defilements can't find any way out to develop love for sights, smells, tastes, or tactile sensations, because all their bridges have been cut. We're abreast of things as they actually occur, so the defilements go running inside. If they try to become attached to the body, that's something we've already investigated and known with discernment, something we've already let go. Feelings, labels, thought-formations, and cognizance have all been investigated and seen to have the three characteristics of inconstancy, stress, and not-self, so where do the defilements lie? They have to be hiding in the Big Cave: the mind. So discernment goes slashing in.

So now, is the mind us? Is it ours? Slash on down!Whatever is going to be destroyed, let it be destroyed. We feel no regrets. We want only the truth. Even if the mind is going to be smashed and destroyed along with everything else, let's at least know with our practice. Strike on down!Ultimately, everything counterfeit gets smashed, while the nature of pure truth, of supreme truth -- the pure mind -- doesn't die and isn't destroyed. See? So now whether you call it inconstant, stressful, and not-self or not, at least make the mind pure, and it will gain release from all conventional realities. Inconstancy, stress, and not-self lie within the realm of convention. Once the mind has gained release from these things, there's nothing more that can be said -- even though we are completely aware. So what is there now to doubt?

This is release from the prison, from the cycle that imprisons living beings, and us in particular -- our mind in particular, now extricated right here. Freed right here. All that is needed is for the defilements to be shed entirely from the heart: There is nothing else to pose the heart any problems. This is thus called the timeless heart, the timeless Dhamma, freed from time. It's a pure nature, always fully 'buddho' like that. At this point, how can we not clearly see the harm of defilement? When such things as mindfulness and discernment have trampled defilement to bits, how can we not see its harm with our whole heart? How can we not see through the happiness that the defilements bring to feed us when we're ready to die, simply to keep us going? 'That's the sugar-coated happiness concocted by the defilements simply to keep us going. That's the flavor of defilement. But the flavor the Dhamma is like this, something else entirely.' How can we help but know?

To summarize, the mind that lies under the power of the cycle, with the defilements coercing and oppressing it, is not at all different from a convict in prison. When it has gained utter release from its prison of defilement, there's no comparison for it. Even so, we praise it as being supreme -- a convention, which doesn't really correspond to that reality. But even though it doesn't correspond, you can be assured that the difference is just like that, between the mind imprisoned and the mind released from all coercion, completely free and independent. They're different in just the way that we've said. So be earnest and intent. You've come here for the purpose of learning and finding things of substance and value for yourselves. Investigate so as to see clearly in line with the principles of inconstancy, stress, and not-self as I have mentioned, because they underlie the way everything is throughout the three levels of the cosmos. There's nothing splendid enough for us to feel regret at leaving it. The only thing splendid is release. It's a nature truly splendid. We don't have to confer titles on it, because it's its own nature. It has had enough of everything of every sort. This is what is meant when we say that the flavor of the Dhamma excels all other flavors. Whatever kinds of flavors we may have experienced, the flavor of the Dhamma excels them all, lets them all go, because no other flavor can match it. Even this flavor, it isn't attached to. This flavor we say is supreme isn't attached to itself. It's simply a principle of truth, and that's all.

So. Be earnest, meditators. Don't get discouraged. Give your life to the Buddha. Even though we may have never said that we've given our life to defilement, that's what we've done for an infinitely long time, to the point where we can't count the times. Even in the single lifetime of an individual, we can't count the times. Take the realm of the present that's visible to us and work back to infinity: It's all come from the avijja-paccaya sankhara embedded here in the heart for countless lifetimes. Nothing else in the cosmos has caused us to experience becoming and birth, and to carry the mass of all sufferings, other than this avijja-paccaya sankhara.

For this reason, when they say the mind of a person who dies is annihilated, just where is it annihilated? Use the practice to get a hold on the matter. Don't speak simply in line with the tricks and deceits of defilement that close off our ears and eyes. Defilement says that death is followed by annihilation. See? It's blinded us completely. As for the defilement that causes people to take birth and die, where is it annihilated? If we want to see through its tricks and deceits, why don't we take its arrows to shoot it in return? It causes living beings to lie buried in the cycle, so where is defilement annihilated? And what does it coerce, if it doesn't coerce the mind? If the mind is annihilated, how can defilement coerce it? The mind isn't annihilated, which is why defilement has been able to coerce it into birth, ageing, illness, and death all along without ceasing. So why do we fall for the deceits of defilement when it says that death is followed by annihilation, without having the sense to see the harm of its deceits? This sneaky defilement has fooled living beings into falling for it and grabbing at suffering for a long, infinitely long time.

So investigate down to the truth. Find out what is and isn't annihilated. That's when you can be called skilled at the Dhamma, skilled at exploring and investigating down to the truth. That's how the Buddha proclaimed and taught the Dhamma. He taught the Dhamma using the truth he had already practiced by making the causes absolutely complete and attaining results satisfactory to his heart, and then taking that Dhamma to teach the world. So where did he ever say that death is followed by annihilation, just where? He taught nothing but birth, ageing, illness, and death, birth, ageing, illness, and death, over and over. All of the Buddhas taught like this. They never differed, because they all knew and saw the same sort of truth in line with the principles of that truth. So how can you make the mind be annihilated when it's already utterly true?

Birth and death, birth and death without ceasing: What is the cause? The Buddha has taught us, beginning with avijja-paccaya sankhara, sankhara-paccaya vinnana -- 'With unawareness as condition, there are formations. With formations as condition, there is cognizance.' These are the causes. They're buried in the mind, which is why they cause us to take birth without ceasing. As soon as we destroy avijja-paccaya sankhara, what happens? Avijjayatveva asesaviraga-nirodha sankhara nirodho -- 'All that is needed is for unawareness to be completely disbanded from the heart, then nirodho hoti -- everything else is disbanded.' What do you say to that? Evametassa kevalassa dukkhakkhandhassa nirodho hoti -- 'All that is needed is for unawareness to be utterly disbanded, and everything -- the entire mass of suffering and stress -- is disbanded.' And that which knows that unawareness is disbanded, that's the pure one. How can that pure one disband or be annihilated? It's an utter truth. So look. Listen. We Buddhists take the Buddha, Dhamma, and Sangha as our refuge, you know. We don't take the defilements as our refuge.

We're meditators, so we have to probe and explore so as to see the truth. Whoever may bring the entire cosmos to intimidate or take issue with us, we won't bat an eye. Once we've seen and known the truth with our full hearts, how can anyone intimidate us? Think for a minute: The Buddha was a single, solitary person. Why was he able to be the Teacher of all three levels of existence? If he didn't teach the truth that he had known and seen with his full heart, what did he teach? He taught with courage. There has never been anyone who has excelled him in being thoroughly trained and bringing the pure truth to teach the world. He didn't teach anything counterfeit or guessed at. To speak out of guess-work, scratching at fleas: That's the science of unawareness -- the science of unawareness that lulls the world into bankruptcy. The principles of the genuine truth don't teach us to be bankrupt, which is why we say that those other things are counterfeit. The Dhamma is a truth on which we can stake our life without question.

Defilements are false, the whole lot of them. 100 out of 100 are counterfeit. The Dhamma is true -- 100 percent all true. The Dhamma and defilement pass each other going in opposite directions, which is why they are adversaries. In the effort of the practice, if we don't fight with the defilements, what will we fight with? These are our adversaries. If we don't fight with them, what will we fight with? At the moment, the defilements are the adversaries of the Dhamma. They're our adversaries. If we don't fight with the defilements that are our adversaries and the Dhamma's, what will we fight with? Once we know all about the affairs of the defilements, what doubts will we have about the Dhamma? In particular, what doubts will the mind have about the matter of death and rebirth or death and annihilation? Find out just where things get annihilated, meditators. Whatever we hear is the voice of those filthy defilements. Aren't we tired of washing our ears? Listen to the voice of the foremost Teacher's Dhamma. Our ears will then be clean, and our hearts pure.

So be earnest. Shilly-shallying around, thinking of sleep, thinking of our stomachs: These are habits long embedded in our hearts. They're all an affair of defilement. So flip over a new leaf, making the heart an affair of the Dhamma, in keeping with the fact that we're disciples of the Tathagata who have given ourselves to be ordained in his religion and to follow the principles of his Dhamma. That's when we'll attain a great treasure of infinite worth to rule our hearts. When the Dhamma rules the heart, how is it different from defilement ruling the heart? As I've said before, the Dhamma ruling the heart is something supreme and magnificent: We're fully free with our full heart -- not grasping, not hungry, not searching, not hoping to depend on anything -- for the Dhamma has filled the heart and that's plenty enough.

The Middleness of the Middle Way
	Informal remarks after a talk, August 5, 1981.

I can tell a resolute person when I see him -- like our Ven. Acariya Mun. It was intimidating just to look at him. How could the defilements not be intimidated by him? Even we were intimidated by him, and the defilements are smarter than we are, so how could they not be intimidated? They had to be intimidated. That's the way things have to be. A teacher who possesses the Dhamma, who possesses virtue, has to be resolute so as to eliminate evil. He has to be resolute. He can't not be resolute. The stronger the evil, then the more resolute, the stronger his goodness has to be. It can't not be resolute and strong. Otherwise it'll get knocked out. Suppose this place were dirty: However dirty it might be, we couldn't clean it just by splashing it with a glass of water, could we? So how would we make it clean? We'd have to use a lot of water. If this place were filled with a pile of excrement, we'd have to splash it with a whole bucket -- and not just an ordinary bucket. A great big one. A single splash, and all the excrement would be scattered. The place would become clean because the water was stronger.

Being resolute is thus different from being severe, because it means being earnest toward everything of every sort in keeping with reason. Take this and think it over. If you act weakly in training yourself, you're not on the path. You have to be strong in fighting with defilement. Don't let the strong defilements step all over you. If we don't have any way of fighting defilement -- if we're weak and irresolute -- we're good for nothing at all. Those who want what is clean and good from the Dhamma: What is the Dhamma like? What did the Buddha teach? What sort of defilements are eliminated by what sort of Dhamma so that it deserves to be called the middle way? The Buddha taught, 'The middle way realized by the Tathagata -- producing vision, producing realization -- leads to calm, to direct knowledge, to self-awakening, to nibbana.' This is in the Discourse on Setting the Wheel of Dhamma in Motion. The middle way is what can cause all these forms of knowledge to arise. Realization: This is penetrative knowledge that's very subtle and sharp. Even discernment is less penetrating and sharp than it is. Self-awakening. Nibbana: This path leads to nibbana. All of these things without exception come from this middle way. They don't lie beyond range of this middle way at all.

What does it mean, the word 'middle'? Middleness as it is in reality and the middleness we hear about, study, memorize, and speculate about: Are they different? Very different. I'll give you an example. Suppose there are two soldiers, both of whom have studied the full course of military science. One of them has never been in the battle lines, while the other has had a lot of experience in the battle lines, to point where he has just barely escaped with his life. Which of the two can speak more accurately and fluently about the reality of fighting in a war? We have to agree without hesitation that the soldier who has been in battle can speak of every facet in line with the events he has seen and encountered to the extent that he could come out alive. If he were stupid, he would have had to die. He had to have been ingenious in order to survive.

So the middle way: How is it 'middle'? We've been taught that following the middle way means not being too lax, not being too extreme. So what way do we follow so that it's not too lax or too extreme, so that we're in line with the principle of middleness aimed at by the genuine Dhamma? When we've sat a little while in meditation, we get afraid that we'll ache, that we'll faint, we'll die, our body will be crippled, or we'll go crazy, so we tell ourselves, 'We're being too extreme.' See? Understand? If we think of making a donation, we say, 'No. That'd be a waste. We'd do better to use it for this or that.' So what is this? Do you understand whose 'middleness' this is? If we're going to follow the way of the Dhamma, we say it's too extreme, but if we're going to follow the way of defilement, then we're ready for anything, without a thought for middlenessat all. So whose middleness is this? It's just the middleness of the defilements, because the defilements have their middleness just like we do.

When people do good, want to go to heaven, want to attain nibbana, they're afraid that it's craving. But when they want to go to hell in this very life, you know, they don't worry about whether it's craving or not. They don't even think about it. When they go into a bar: Is this craving? They don't stop to think about it. When they drink liquor or fool around with the ways to deprivation (apaya-mukha): Is this the middle way or not? Is this craving? Is this defilement or not? They don't bother to think. But when they think of turning to the area of the Dhamma, then it becomes too extreme. Everything becomes too extreme. What is this? Doesn't the thought ever occur to us that these are the opinions of the defilements dragging us along? The defilements dress things up just fine. Their real middleness is in the middle of the pillow, the middle of the sleeping mat. As soon as we do a little walking meditation and think buddho, dhammo, sangho, it's as if we were being taken to our death, as if we were tied to a leash like a monkey squirming and jumping so that we'll let go of the buddho that will lead us beyond their power. Whether we're going to give alms, observe the precepts, or practice meditation, we're afraid that we're going to faint and die. There's nothing but defilement putting up obstacles and blocking our way. We don't realize what the middleness of defilement is like, because it's been lulling us to sleep all along.

Just now I mentioned the two soldiers who had studied military science, one of whom had gone into battle while the other one hadn't. We can compare this to studying the texts. Those who have gone into battle -- who have had experience dealing with defilement and fighting with defilement -- are the ones who can describe the middle way correctly and accurately. If you simply study and memorize....Here I'm not belittling study. Study all you can. Memorize all you can. I'm not criticizing memorization. But if you simply memorize the names of the defilements -- even if you memorize their ancestry -- it doesn't mean a thing if you aren't intent on the practice. If you don't practice, it's just like memorizing the names of different criminals. What this or that gang of criminals does, how it makes its money, what it likes to do, what their names are: We can memorize these things. Not to mention just their names, we can even memorize their ancestry, but if we don't get into action and deal with them, those criminals whose names we can remember will keep on harming the world. So simply memorizing names doesn't serve any purpose. We have to get into action and lay down a strategy. Where do those criminals rob and steal? We then take our strategy and put it into practice, lying in wait for them this place and that, until we can catch them. Society can then live in peace. This is the area of the practice.

The same holds true with defilements and mental effluents. We have to practice. Once we know, we put our knowledge into practice. What is it like to give alms? We've already given them. What is it like to observe the precepts? We've already observed them. What is it like to meditate? We've already done it. This is called practice. It's not that we simply memorize that giving alms has results like that, observing the precepts has results like this, meditation has results like that, heaven is like this, nibbana is like that. If we simply say these things and memorize them, without being interested in the practice, we won't get to go there, we won't get any of the results.

So now to focus down on the practice of fighting with defilement: The defilements have been the enemies of the Dhamma from time immemorial. The Buddha has already taught that the defilements are the enemies of the Dhamma. Where do they lie? Right here -- in the human heart. Where does the Dhamma lie? In the human heart. This is why human beings have to fight defilement. In fighting the defilements, there has to be some suffering and pain as a matter of course. Whatever weapons they use, whatever their attack, whatever their tactics, the Dhamma has to go spinning on in. The ways of sidestepping, fighting, jabbing, attacking: the ways of eliminating defilement all have to be in line with the policies of the Dhamma -- such as Right Views and Right Attitudes -- spinning back and forth. Gradually the defilements collapse through our practice. This is what is meant by the middle way.

So. Go ahead and want. Want to gain release from suffering. Want to gain merit. Want to go to heaven. Want to go to nibbana. Go ahead and want as much as you like, because it's all part of the path. It's not the case that all wanting is craving (tanha). If we think that all wanting is craving, then if we don't let there be craving, it's as if we were dead. No wanting, no anything: Is that what it means not to have defilement or craving? Is that kind of person anything special? It's nothing special at all, because it's a dead person. They're all over the place. A person who isn't dead has to want this and that -- just be careful that you don't go wanting in the wrong direction, that's all. If you want in the wrong direction, it's craving and defilement. If you want in the right direction, it's the path, so make sure you understand this.

The stronger our desire, the more resolute our persistence will be. Desire and determination are part of the path, the way to gain release from stress. When our desire to go heaven, to attain nibbana, to gain release from stress is strong and makes us brave in the fight, then our persistence, our stamina, our fighting spirit are pulled together into a single strength by our desire to attain nibbana and release from stress. They keep spinning away with no concern for day or night, the month or the year. They simply keep at the fight all the time. How about it? Are they resolute now? When the desire gets that strong, we have to be resolute, meditators. No matter how many defilements there are, make them collapse. We can't retreat. We're simply determined to make the defilements collapse. If they don't collapse, then we're prepared to collapse if we're no match for them. But the word 'lose' doesn't exist in the heart. If they kick us out of the ring, we climb right back in to fight again. If they kick us out again, we climb back in again and keep on fighting. After this happens many times, we can start kicking the defilements out of the ring too, you know. After we're been kicked and hit many times, each time is a lesson.

Wherever we lose to defilement, whatever tactics the defilements use to beat us, we use their tactics to counteract them. Eventually we'll be able to stand them off. As the defilements gradually become weaker, the matters of the Dhamma -- concentration, mindfulness, discernment, persistence -- become stronger and stronger. This is where the defilements have to grovel, because they're no match. They're no match for the Dhamma. Before, we were the only ones groveling. Wherever wegroveled, we'd get kicked by the defilements. Lying down, we'd cry. We'd moan. Sitting, we'd moan. Standing, we'd feel desire. Walking, we'd feel desire and hunger. Wherever we'd go, there'd be nothing but love, hate, and anger filling the heart. There'd be nothing but defilement stomping all over us. But once these things get struck down by mindfulness, discernment, conviction, and persistence, they don't exist no matter where we go -- because the defilements are groveling. They keep on groveling, and we keep on probing for them without let up. Whenever we find one, we kill it. Whenever we find one, we kill it, until the defilements are completely eradicated, with nothing left in the heart. So now when we talk about defilement, no matter what the kind, we can talk without hesitation. Whatever tricks and tactics we employed to shed the defilements, we can describe without hesitation. The purity of the heart that has no more defilements ruining it as before, we can describe without hesitation.

This is like the person who has gone into battle and can speak without hesitation. It's not the same as when we simply memorize. If we simply memorize, we can speak only in line with the texts. We can't elaborate the least little bit. We don't know how. But a person who has gone into battle knows all the ins and outs -- not simply that military science says to do things like this or to follow that route. He can make his way through every nook and cranny, every zig and zag, depending on what he needs to do to get to safety or gain victory. A fighter takes whatever means he can get.

It's the same with us in fighting defilement. Whatever approach we should use to win, the Buddha provides all the weapons of the Dhamma for us to think up with our own mindfulness and discernment. We people never run out of rope, you know. When we really come to the end of our rope, then mindfulness and discernment produce ways for us to help ourselves so that we can bash the defilements to bits, until no more defilements are left. From that point on, wherever the defilements bring in their armies, in whoever's heart, we know them all -- because they've been entirely eliminated from ours. This is the practice. This is what's called the middle way. When the defilements come swashbuckling in, the middle way goes swashbuckling out. If they bring in a big army, the middle way has to fight them off with a big army. If they're hard-hitting, we're hard-hitting. If they're dare-devils, we're dare-devils. This is what's meant by the middle way: the appropriate way, appropriate for defeating the armies of the enemy. If their army is large while ours is small and our efforts few, it just won't work. We'll have to lose. However large their army, however many their weapons, our army has to be larger and our weapons more. Only then will we win. This is what's called the army of the Dhamma. However large the army of defilement may be, mindfulness, discernment, conviction, and persistence have to go spinning in and treat them with a heavy hand. Finally, the defilements fall flat on their backs, and we won't have to chant a funeral service for them. We've gained the superlative Dhamma.

When the defilements have fallen flat on their backs, we aren't worried about where we'll live in the cosmos. Why ask? We're not interested in whether we'll be reborn in heaven, in the Brahma worlds, or in hell after we die. There is nothing that knows more than the heart. Normally, the heart is already a knower, so now that it knows clearly in line with reason, in line with the Dhamma, what is there to wonder about? This is why there is only one Buddha at a time -- because a Buddha arises with difficulty, gains release with difficulty. He's the first to gain Awakening, making his way all by himself past the enemy army of defilement, craving, and mental effluents, to proclaim the Dhamma to the world so that we can study it and put it into practice, which is our great good fortune. We've been born right in the midst of the Buddha's teachings, so be earnest in practicing them so as to profit from them. The teachings of the Lord Buddha aren't a child's doll or plaything, you know.

The Dhamma is sanditthiko -- directly visible. The teachings of the Buddha are the open market of the paths, fruitions, and nibbana. They're never out of date -- unless we're out of date, which is why we let the defilements fool us into thinking that the Dhamma is out of date; that people who practice the Dhamma are old-fashioned and out of date; that people who enter monasteries are old-fashioned and out of date; that the teachings of the religion have no paths or fruitions any more; that the paths, fruitions, and nibbana don't exist; that no matter how much you practice, you'll just wear yourself out in vain. These things are nothing but defilement deceiving us -- and we believe everything it says, so we keep going bankrupt without even a scrap of good to our names. Why are we willing to believe it so thoroughly?

'Kilesam saranam gacchami' -- I go to defilement for refuge.' We've never said it. All we say is 'buddham dhammam sangham saranam gacchami' -- I go to the Buddha, Dhamma, and Sangha for refuge,' but when the defilements give us a single blow, we fall flat on our backs. What good does it accomplish? What does 'Buddham saranam gacchami' mean? Nothing but Kilesam saranam gacchami. Even though we never say it, our beliefs fall in line with defilement without our even thinking about it. This is called Kilesam saranam gacchami. The grandchildren of defilement we saranam gacchami. The grandparents of defilement we saranam gacchami. Everything about the defilements we grovel and saranam gacchami. We're all a bunch of kilesam saranam gacchami. Think it over. So be resolute, meditators. Desire to see the truth. It's there in the heart of every person. The Buddha didn't lay any exclusive claims to it. All that's needed is that you practice. Don't doubt the paths, fruitions, and nibbana. When are the defilements ever out of date? They're in our hearts at all times. Why don't we ever see them being accused of being out of date? 'Every kind of defilement is old-fashioned. The defilements are out of style, so don't have anything to do with them.' I don't see us ever give a thought to criticizing them. So how is it that the Dhamma that remedies defilement is out of existence? The Dhamma is a pair with defilement, but defilement simply lulls us to sleep so that we won't use the Dhamma to defeat it. It's afraid of losing its power -- because defilement is intimidated by the Dhamma, which is why it deceives us into not heading towards the Dhamma. So remember this.

Very well, then. I'm tired of preaching to meditators who Kilesam saranam gacchami. The Simile of the Horse

Informal Remarks

Excerpted from informal remarks after a talk, July 23, 1981. . . . I don't know where my courage came from. Just think -- the fear I used to feel for Ven. Acariya Mun, I didn't feel at all. I was bold. I wanted to speak. I wanted to tell him what I had experienced. The mind was impetuous and spoke right up without any fear. That was when he got to see my true nature. Before that, I had never shown anything at all. No matter what the mind had been like, I had never behaved that way; but once this awareness arose, I went up to see him when there were just the two of us and told him right away. It was as if he were the master of a dog, urging me on to bite the defilements. Ven. Acariya Mun -- who could be more astute than he? As soon as I went up to see him, I started right in speaking without any fear.

Once the mind knows the truth, together with how it has contemplated, it can describe it all, including the results that appear. It can describe them in full detail. While I was speaking, he listened in silence. As for me, I kept right on going. 'This crazy guy doesn't just fool around' -- that's probably what he was thinking. 'When his madness is on the rise, he's really in earnest.' That's probably what he said to himself.

As soon as I had finished, he burst right out: 'That's the way it's got to be!' He really got going, and I bowed down and listened. 'We don't die up to five times in a single lifetime,' he said. 'We die only once. So keep on striking away. You've finally caught on to the basic principle. You've finally got it, so keep wrestling with it.' I was like a dog he spurred on -- I was so happy. Coming away from him, I was ready to bark and to bite. I kept fighting away. That is, I continued sitting all night in meditation and kept telling him the Dhamma I had gained. Sitting in meditation all night -- I did it more than nine or ten times that Rains Retreat, and I wasn't just sitting as normal, because I was wrestling with my full strength, both because of the marvels I was seeing and because of my frustration over the way my mind had regressed earlier. These two got added together, so that the mind had the full strength of frustration and daring. As time passed though, Ven. Acariya Mun finally gave me a warning -- a single flash: 'The defilements don't lie in the body,' he said. 'They lie in the heart.'

He then gave a comparison with a horse. 'When a horse is unruly and won't listen to its master, the master has to give it really harsh treatment. If he has to make it starve, he should make it starve -- really treat it harshly until it can't make a move. Once it finally stops being rebellious, though, he can let up on the harsh treatment. When its rebelliousness weakens, the harsh treatment can be relaxed.' That's all he said -- and I understood immediately. If he had said more than that . . . He knew what sort of person I was: He was afraid I'd go completely limp. So he gave just a flash of a warning, and I understood . . . .

Principles in the Practice - Princeples in the Heart

Principles in the Practice, Princeples in the Heart / January 19, 1977 / The important point for a meditating monk is to have principles in the heart. 'Principles in the heart' means the various stages of concentration and levels of discernment, all the way to the level of arahantship. These are called the principles in the heart for meditating monks. If the principles in the heart are good, every aspect of the principles in our practice will be good as well, because the heart is what gives the orders. This is why we see the heart as having primary importance. When a person with principles in the heart practices, it's very different from a person without principles in the heart. When a person with principles in the heart makes compromises in line with events at some times, in some places, and with some individuals, and when he is strict with himself at normal times, he does so with reason -- which is different from a person who is simply determined, without having principles in the heart. Even though such a person may be resolute and courageous, he's pervaded with error, pride, and conceit. He's not as even as he should be in his ascetic practices (dhutanga), which are means of cleansing away the defilements of pride and conceit fermenting inside him. The body is an affair of the world, like the world in general. It has to be involved with the world, which requires compromises with certain people, in certain places, and on certain occasions. But if, when we have to make compromises, we can't do so for fear that we're sacrificing our strictness or our ascetic practices; or if once we compromise we can't return to our strictness, it's a matter of pride in either case and can't help but have an impact on ourselves and on others both when we should be strict and when we should make compromises in line with events. When a person with principles in the heart sees fitting, in line with reason, he makes compromises when he should with certain individuals, places, and events that may happen from time to time. But when that necessity is past, he returns to his original strictness without any difficulty in forcing himself. This is because reason, the Dhamma, is already in charge of his heart, so he has no difficulties both when making compromises and when following the ascetic practices strictly as he is accustomed to.

All of this is something I practiced when living with Ven. Acariya Mun. For example, I'd vow to follow a particular practice or several practices without telling him -- although he would know perfectly well, because I couldn't keep it secret from him. But because of my great respect for him, I'd have to make compromises, even though it bothered me (bothered my defilements).

As a rule, I wouldn't be willing to make compromises at all. That was a feeling set up like a barrier in the mind, because my intentions were really determined like that. I wouldn't let anything pass without my working right through it with this determination of mine. The first year I went to stay with him, I heard him talk about the ascetic practices -- such as the practice of accepting only the food received on one's alms round -- because he himself was very strict in observing them. From that point on, I'd vow to take on special ascetic practices during the Rains Retreat, without ever slacking. I'd vow to eat only the food I got while on my alms round. If anyone else would try to put food in my bowl aside from the food I had received on my round, I wouldn't accept it and wouldn't be interested in it. Ever since then, I've kept to this without fail. I'd be sure that I for one wouldn't let this vow be broken. Once the Rains Retreat came, I'd have to make this vow as a rule in my heart, without missing even a single year.

The years we spent the rains at Baan Naa Mon, Ven. Acariya Mun was really observant and astute. Of all the sages of our day and age, who could be sharper than he? He knew I had vowed not to accept food that came afterwards, but on the occasions he would come to put food in my bowl, he'd say, 'Maha, please let me put a little food in your bowl. This is a gift from one contemplative to another.' That's what he'd say. 'This is a gift from a fellow contemplative. Please accept it.' That meant he was giving me the food himself.

Sometimes there'd be groups of lay people from Nong Khai, Sakon Nakhorn, or other places who would come to Baan Naa Mon to present food to Ven. Acariya Mun and the other monks in the monastery. This would happen once in a long, long while, because in those days there were no cars or buses. You'd have to travel on foot or by cart. These people would hire ox-carts to come and would spend a night or two -- but they wouldn't stay with the monks in the monastery. They'd stay in the shack in Yom Phaeng's rice field. When morning came, they'd prepare food and, instead of waiting outside the monastery to place the food in our bowls as we returned from our alms round, they'd bring it into the monastery to present it to us. I wouldn't dare accept their food, for fear that my observance would be broken. I'd walk right past them. As I noticed, though, Ven. Acariya Mun would accept their food out of pity for them.

There would be a lot of food left over from presenting it to the monks, so they'd bring it to the meeting hall -- fruit, individual servings of food wrapped in banana leaves -- but we wouldn't take any of it. It'd get passed around without making a ripple. No one, except sometimes one or two of the monks, would take any of it. It must have looked not just a little strange to the lay people. As for me, I wouldn't dare take any of it, for fear that my observance of this ascetic practice would be broken. Several days later, Ven. Acariya Mun asked to put food in my bowl, saying, 'This is a gift from a fellow contemplative. Please let me put it in your bowl.' And then he put it in my bowl. He did it himself, you know. Normally -- who would I let put anything in my bowl! I'd be afraid that my observance would be broken or at the very least wouldn't be complete. But he probably saw that there was pride lurking in my vow to observe this practice, so he helped bend it a little to give me a number of things to think about, so that I wouldn't be simply a straight-arrow type. This was why he'd find various ways to teach me both directly and indirectly.

I in particular was very straight-arrow. I was very set on things in that way, which is why I wouldn't let anyone destroy my ascetic practice by putting food in my bowl -- except for Ven. Acariya Mun, whom I respected with all my heart. With him, I'd give in and let him put food in my bowl the times he saw fit. I was solidly determined not to let this observance be deficient, not even the least little bit. This was something that kept chafing in the heart. I'd have to be complete both in terms of the observance I was following and in terms of my determination, but because of my love and respect for him, I'd accept his gifts even though I didn't feel comfortable about it. This is the difference between a principle in the practice and a principle in the heart.

I admit that I was right in the earnestness of my practice, but I wasn't right in terms of the levels of Dhamma that were higher and more subtle than that. Looking at myself and looking at Ven. Acariya Mun, I could see that we were very different. Ven. Acariya Mun, when looking at something, would see it thoroughly, in a way that was just right from every angle in the heart -- which wasn't like the rest of us, who would view things in our stupid way from one side only. We didn't use discernment the way he did. That was something we'd have to admit. Here I've been talking about practicing the Dhamma with Ven. Acariya Mun at Baan Naa Mon.

When we moved to Baan Nong Phue, I vowed again to observe this particular practice. Wherever I'd go, I'd stick to my guns as far as this practice was concerned and wouldn't retreat. I wouldn't let it be broken. Coming back from my alms round, I'd quickly put my bowl in order, taking just a little of whatever I'd eat -- because during the rains I'd never eat my fill. I'd never eat my fill at all. I'd tell myself to take only so-and-so much, around 60 to 70 percent. For example, out of 100 percent full, I'd cut back about 30 to 40 percent, which seemed about right, because there were a number of us living together as a group. If I were to go without food altogether, it wouldn't be convenient, because we always had duties involved with the group. I myself was like one of the senior members of the group, in a behind-the-scenes sort of way, though I never let on. I was involved in looking after the peace and order within the group in the monastery. I didn't have much seniority -- just over ten rains in the monkhood -- but it seemed that Ven. Acariya Mun was kind enough to trust me -- also behind the scenes -- in helping him look after the monks and novices.

When the rains would begin, all of us in the monastery would vow to observe different ascetic practices, and after not too many days this or that person would fall back. This showed how earnest or lackadaisical the members of the group were, and made me even more meticulous and determined in my duties and my ascetic practices. When I'd see my fellow meditators acting like this, I'd feel disillusioned with them in many ways. My mind would become even more fired up, and I'd encourage myself to be unrelenting. I'd ask myself, 'With events all around you like this, are you going to fall back?' And the confident answer I'd get would be, 'What is there to fall back? Who is this if not me? I've always been this sort of person from the very beginning. Whatever I do, I have to take it seriously. Once I decide to do something, I have to be earnest with it. I don't know how to fool around. I won't fall back unless I die, which is something beyond my control. I won't let anyone put food in my bowl under any circumstances.' Listen to that -- 'under any circumstances.' That was how I felt at the time.

So the changes in my fellow meditators were like a sermon for me to listen to and take to heart. I haven't forgotten it, even to this day. As soon as I returned from my alms round, I'd quickly take whatever I was going to eat, put my bowl in order, and then quickly prepare whatever I had that I'd put in Ven. Acariya Mun's bowl -- this or that serving that I had noticed seemed to go well with his health, as far as I knew and understood. I'd set aside whatever should be set aside and prepare whatever should go into his bowl. Then I'd return to my seat, my eyes watchful and my ears ready to hear whatever he might say before we'd start eating.

As for my own bowl, when I had put it in order, I'd put it out of the way behind my seat, right against the wall next to a post. I'd put the lid on and cover it with a cloth to make doubly sure that no one would mess with it and put any food in it. At that time I wouldn't allow anyone to put food in my bowl at all. I made that clear in no uncertain terms. But when Ven. Acariya Mun put food in my bowl, he'd have his way of doing it. After I had prepared the food I would give to him and had returned to my place; after we had given our blessings and during the period of silence when we were contemplating our food -- that's when he'd do it: right when we were about to eat. I have no idea where he had arranged the food to put in my bowl -- but he wouldn't do it repeatedly. He knew and he sympathized with me. On the occasions when he'd put food in my bowl, he'd say, 'Maha, please let me put food in your bowl. These lay people came late . . . .' -- and his hand was already in my bowl -- right when I had placed my bowl in front of me and was contemplating my food. I didn't know what to do, because of my respect for him. So I had to let him do it in his kindness -- but I wouldn't let anyone else do it. He'd do it only once in a long while. In one Rains Retreat, he'd do it only three or four times at most. He wouldn't do it repeatedly, because he was every astute. The word majjhima -- just right: You'd have to hand it to him, without being able to find anything to fault.

So ever since then I've stuck to my practice all along, up to the present. As for the monks and novices who couldn't get it together, they all ended up in failure, which has made me think -- made me think without ceasing -- about my fellow meditators: 'What is it with their hearts that they don't have any firm principles, that they keep failing like this? What mainstay can they have for the future when the present is already a failure?' Events like this have kept me thinking in this way without ceasing, all the way up to the meditators who are living with me at present.

For this reason, the ascetic observances are very important principles in the practice. Eating from the bowl: There are many people, monks among them, who don't see the value of eating from the bowl. In addition to not seeing the value of this ascetic practice, they may see it as unbecoming or inappropriate, both in the monastery and in society at large, in that all sorts of food -- meat dishes, desserts, etc. -- get mixed together in the one bowl. They may even think that it's ugly or messy -- which is an opinion of the defilements trying to efface the truth of the Dhamma. There are few who see the value of any of the thirteen ascetic practices, even though all thirteen are tools for us monks to wash away defilement. It's well known that the defilements and the Dhamma have always worked at cross-purposes from time immemorial. Those who give their hearts and lives in homage to the Buddha, Dhamma, and Sangha will practice in line with what the Buddha taught. Those who give their hearts and lives in homage to the cycle of defilement will practice in line with the opinions of defilement. So to whom are we going to pay homage now? Hurry up and decide. Don't delay. Otherwise the defilements will pull you up to the chopping block -- don't say I didn't warn you. The Dhamma has already been taught, so hurry up and start walking. Don't waste your time being afraid that it's out of date, or you won't be able to make a step.

Pansukula-civaram -- the practice of wearing robes made from cast-off cloth: This is to counteract our feeling for price, ostentation, pride, and excess -- the type of beauty that promotes defilement and steps all over the Dhamma -- so that these things don't encumber the hearts of meditators whose duty is to eliminate the defilements in order to promote the Dhamma and nourish the heart to be gracious and fine. The items of consumption we collect from what is thrown away are good for killing the defilements of greed, ostentation, and excess, love for beauty and haughtiness. Sages have thus praised and followed this practice all along up to the present. We can see their footprints in using this method to kill defilement as a treat for our hearts and eyes so that we won't die in vain in having followed the homeless life.

The Practice of Going for Alms

This is so that we'll perform our duties in line with the Buddha's instructions -- pindiyalopa-bhojanam nissaya pabbajja, 'The life gone forth is supported by means of almsfood' -- instructions we received on the day of our ordination. Don't be lazy. Don't forget yourself because of whatever other gifts of food you may receive. Whoever may present them, see them as extraneous. They're not more necessary than the food we get by going for alms with the strength of our own legs -- which is our duty as monks who do their work properly. This is the really appropriate way to gain food in line with the pindiyalopa-bhojanam in the instructions we receive during our ordination. Listen! It's fitting, appropriate, which is why the Buddha taught us to go for alms, something of first-place importance in our pure work as monks.

The Buddha went for alms throughout his career. The few times he didn't were when he was staying in a place where it wasn't appropriate -- as when he was living in the Prileyya Forest, and the elephants looked after him because there were no people around. So there were only a few times when the Buddha made exceptions to this practice.

Pubbanhe pindapatanca -- in the five duties of the Buddha -- 'In the morning he would go for alms for the sake of the beings of the world.' Listen to that!

Sayanhe dhamma-desanam: At four in the afternoon he would give instructions to his lay following: kings, generals, financiers, landowners, merchants, and ordinary people in general.

Padose bhikkhu-ovadam: After dark he would exhort the monks. This is the second of his duties as a Buddha.

Addharatte deva-panhanam: After midnight he would answer the questions posed by the various levels of the heavenly beings -- from the lowest up to the highest -- and give them instructions. This is the third of his duties.

Bhabbabhabbe vilokanam: In the last watch of the night he would survey the beings of the world, using his superior intuition to see what beings might be caught in the net of his knowledge whom he should go to teach first -- whoever might be prepared to receive the teaching and whose lives might be in danger, so that he shouldn't wait long before going to teach them. This is the fourth duty.

Pubbanhe pindapatanca: The following morning he would then go out for alms on a regular basis. These are the five duties of the Buddha that he normally wouldn't abandon. He'd abandon them only on special occasions. For example, going for alms: When he was staying in the Prileyya Forest, he couldn't go for alms, so he put that duty aside. But otherwise he viewed going for alms as a necessary duty, which is why we have to teach monks to view going for alms as a right activity, as extremely appropriate work. For monks, there is no work in searching for their livelihood more appropriate than going for alms. No matter who might have the faith to bring gifts of food, no matter how much, we should view it as extraneous gains, a luxury, and not as more necessary than the food gained by going for alms. This is so that we don't forget ourselves and become entangled in that sort of thing.

The Buddha teaches monks not to forget themselves, not to be lazy, because the defilement of laziness is important, and to forget ourselves is no mean vice -- for we tend to become haughty when there are many people respecting us, and especially when they are people of high status. When we have a large following, we tend to throw out our chest and put on airs. Even though we don't have stripes, it's as if we paint them on to be a royal tiger showing off his rank. Since when were they ever a small matter, the defilements of monks? This is why the Buddha taught us to stamp out these ugly defilements in the society of Buddhists and monks by not forgetting ourselves. However many people come to respect us, that's their business. Our business is not to forget our duties. Don't forget that monks' business is monks' business. To forget yourself is none of your business as a monk. Even lay people who are mindful don't forget themselves. They're always even in the way they place themselves in relation to others. We're monks -- meditating monks at that -- which is even more of a delicate matter. It's our business to be mindful of ourselves and to use our discernment to scrutinize events that come to involve us at all times, not to be careless and forgetful in any circumstances. This is how we show our colors as monks who see danger in what is dangerous.

We are members of the Sakyan lineage, the lineage of the Buddha, who was sharper and more intelligent than anyone else in the three levels of the cosmos. For what reason, should we make fools of ourselves over the baits of the world, which fill the earth and aren't anywhere nearly as difficult to find as the Dhamma? To forget ourselves, to swell up with pride because of extraneous gains or the respect of people at large: Is this our proper honor and pride as sons of the Sakyan? It's simply because we see the superlative Dhamma as something lower than these things that we monks don't think or come to our senses enough to fear their danger in the footsteps of our Teacher.

Sakkaro purisam hanti -- 'Homage kills a man.' Fish die because they are tempted by bait. If we monks don't die because of things like this, what does make us die? Consider this carefully. Did the Buddha give this teaching to stupid fish or to those of us monks who are moving toward the hook at the moment? Be aware of the fact that the outside is bait, but inside the bait is the hook. If you don't want to meet with disaster, be careful not to bite the hook.

Eating from the bowl: This is a very important activity, but we don't see its importance. Ordinarily, we who have ordained in the religion have no vessel for our food more appropriate than our bowl. Even monogrammed plates and gold platters aren't more appropriate than the bowl. Only the bowl is appropriate for monks when they eat. Nothing else is better or more fitting. We each have only one bowl and put everything in there together. The Buddha has already set us a solid example.

Or is it that when food gets mixed together like that, it'll spoil our digestion -- as most people say, and we've already heard many times. If that's the case, then when it all gets mixed in the stomach, won't it spoil our digestion? How many stomachs do we have in our belly? How many vessels are in there for us to put our separate sorts of food in? This one for desserts, this one for meat dishes, this one for spicy curry, this one for hot curry: Are there any? Are there different vessels for putting our separate sorts of food in, to keep our digestion from spoiling? We simply see that when food is mixed in the bowl, it'll spoil our digestion, but not when it's mixed in the stomach. This view -- fearing that our digestion will be spoiled -- is for the sake of promoting our tongues and stomachs, not for promoting the mind and the Dhamma through our various practices.

If there is anything toxic in the food -- whether or not it's mixed in the bowl -- then when it's eaten, it can spoil our digestion, with no relation to whether or not it's mixed together, because the toxicity lies with the things that are toxic, and not with the mixing together. When it's eaten, it's toxic. But if the food isn't toxic, then when it's mixed it isn't toxic, so where will it get any toxicity? The food is beneficial, without any harm or toxicity mixed in. When it's placed together in the bowl, it's still food. When it's eaten and goes to the stomach, it's a benefit to the body.

So we as monks and meditators should be observant of the differences between Dhamma and not-Dhamma, which are always effacing each other. For example: Eating food from the bowl spoils your digestion. Eating outside of the bowl improves your digestion and fattens the defilements -- but the Dhamma grovels and can't get up because not-Dhamma has kept stomping on it in this way without mercy from every side all along. Actually, when food is mixed in the bowl, it's an excellent sermon. Before eating, we contemplate. While eating, we contemplate the incongruity of food and we're bound to get unusual tactics for training the mind from the food that is mixed together -- because we don't eat for enjoyment, for beautification, for pride, or for recklessness. We eat enough to keep the body going, to practice the holy life so as to take the defilements and the mental effluents -- poisons that are buried deep, cluttering the heart -- and wash them away by contemplating them aptly, using these ascetic practices as our tools.

Refusing food that is brought afterwards: This too is to prevent us from being greedy and forgetting ourselves. Even when there's a lot of food -- more than enough -- greed, you know, has no land of enough. That's good. This is good. The more food there is, the wider our mouth, the longer our tongue, the bigger our stomach. These are always overtaking the Dhamma without let-up. This is sweet. That's aromatic. This is rich -- everything keeps on being good. There's no brake on our wheels -- no mindfulness -- at all. Actually, the word 'good' here is a title conferred by defilement to erase our contentment with little, our fewness of wants as meditators, without our realizing it. This is why we tend to be carried away by the lullaby of the defilements' word 'good.'

As for whether the Dhamma is good or not, that's another matter entirely. If the food is sweet, we know. If it's aromatic, we know. If the mind is attached to the flavor, we have to try to know. To be careful. To thwart the defilement that wants to get a lot and eat a lot. The Dhamma has us take just enough, or just a little, in keeping with the Dhamma; to eat just enough for the body, or just a little, without being greedy for food or other items of consumption. We eat just enough to keep going. We aren't stuffed and lethargic, aiming more at our beds than at the persistent effort to abandon defilement.

We monks, when we eat a lot and have a lot of extraneous gains, get fat and strong, but the mind forgets itself and doesn't feel like meditating. This is good for nothing at all. We simply have food fattening the body, without any Dhamma to fatten the mind. The mind that used to have Dhamma to some extent gets thinner and more emaciated day by day. If it's never had any Dhamma -- such as the Dhamma of concentration -- the situation is even worse. It has no goals at all. The ascetic practices thus have to put a brake on our greed for food so that the mind can have a chance to follow the Dhamma. The defilements won't have to be fattened, the body will be light, the mind will be still and light while making its effort -- more easily stilled than when the belly is stuffed tight with food. This is something really embarrassing in meditating monks: the way we take our stomachs, instead of the Dhamma, to show off to the world.

Living in the forest: How does it differ from living in villages? It has to differ, which is why the Buddha taught us to live there. And living in an ordinary forest vs. living in a lonely forest: How does this feel to the person living there? For a person aiming at the Dhamma, there's a big difference between living in a forest and living in a lonely forest, including the effort required to make the mind quiet. In a lonely forest, the mind becomes still easily because we aren't complacent. We're watchful over ourselves. Wherever we're mindful and alert, that's the effort of practice. Defilement is afraid of people who are mindful and alert, who are always watchful over themselves. It's not afraid of complacent people. The Buddha thus opened the way, using the ascetic practices, for us to take victory over defilement. This is the way that will stamp out defilement. It's not the case that he opened the way through the ascetic practices for defilement to stomp all over the heart.

All the ascetic practices, for those who follow them, are ways of subduing defilement. For example, living under the shade of a tree, in appropriate forests and mountains: The Buddha and his Noble Disciples all came into being in purity from these things, so we as meditators should reflect on this. We shouldn't forget ourselves. However many material gains we may receive, we shouldn't forget ourselves because of them, for that's not the way of those who follow in the footsteps of the Buddha and his Noble Disciples. No matter how many people come to respect us, that's their business. We in practicing the Dhamma should beware of that sort of thing, because it's a concern and a distraction, an inconvenience in the practice. We shouldn't get involved in anything but the contact between the heart and the Dhamma at all times. That's what's appropriate for us. If the mind becomes a world of rebirth, it'll outstrip the worldliness of the world to the point where it has no limits or bounds. The more people come to respect us -- and our defilements as monks and human beings are always ready to welcome this -- the more pride we feel, the more we forget ourselves. We swell up more than a river overflowing its banks, because this is a matter of defilement, not of the Dhamma. Matters of the Dhamma have to be even. They require us to be mindful at all times and not to forget ourselves. This is the path followed by those who have practiced to lift themselves beyond suffering and stress. Those of us who want to gain release like them have to practice like them -- or like students who have teachers. We shouldn't practice haphazardly, claiming to be smart and not listening to anyone. That's the path of practice taking us up on the chopping block with the onions and garlic, not the path taking us to the paths, fruitions, and nibbana.

These are things I have felt ever since I was a young monk, and so I've been able to hold to them as good lessons all along. There were times when I saw people coming to show respect to my teachers, and it gave rise to a strange sort of feeling in my heart -- the feeling that I'd like to have them respect me in the same way -- but at the same time I knew that the mind was base and was giving rise to an obscene desire, so I didn't encourage it. I kept blocking it and was always conscious of my own fault in feeling that way.

When I really began to practice, I knew even more clearly that that was a wrong notion, that to think in that way wasn't right at all. It was like the toad trying to compare himself to the ox. My teacher's status was that of a teacher. My status was that of a toad lurking underground. How could I try to compare myself with him if I didn't want to burst like the toad in Aesop's fable? That fable is a very good lesson for those who practice properly for the sake of release.

The practice of visiting the cemetery: Why visit the cemetery? We people have to see evidence with our own eyes if we're going to come to our senses. Visiting cemeteries is for the sake of seeing human death. Cemeteries in the past weren't like they are today. Unburied bodies were scattered all over the place -- old bodies and new, scattered around like logs. When you saw them, you'd see clear evidence with your own eyes. The Buddha gave instructions on how to visit a cemetery. Go from the upwind side, he said, not from the downwind side. Don't begin by looking at new corpse. Look at the old ones first. Keep contemplating the theme of your meditation and gradually move on until you know that the mind has enough mindfulness and discernment to contemplate a new corpse. Only then should you move on to a new corpse -- because a new corpse still has regular features. If the person who just died had beautiful features, it might cause desire to flare up, and you'd end up with an out-of-the-ordinary meditation theme, which is why you have to be careful.

The Buddha taught stage by stage, to visit the cemetery at intervals or in steps, and to contemplate it at intervals in keeping with your capabilities. He wouldn't have you go storming right in, for that wouldn't be fitting. He taught all the steps. Don't be in a hurry to contemplate a corpse that hasn't fallen apart or been bitten, a corpse that is still new and hasn't swollen or grown foul. Don't be in a hurry to approach such a corpse. And be especially careful with a corpse of the opposite sex -- that's what he said -- until the mind is capable enough in its contemplation. Then you can contemplate anything.

Once we've contemplated death outside until we gain clear evidence, we then turn inward to contemplate the death in our own body until we catch on to the principle within the mind. Then the external cemetery gradually becomes unnecessary, because we've caught on to the principle within ourselves and don't need to rely on anything outside. We contemplate our body to see it as a cemetery just like the external cemetery, both while it's alive and after it dies. We can compare each aspect with the outside, and the mind gradually runs out of problems of its own accord.

The practice of not lying down: This is simply a way of training ourselves to make a great effort. It doesn't mean that we take not-lying-down as a constant practice. We may resolve, for example, not to lie down tonight as our ascetic practice. This is a practice to be observed on occasion -- or you might resolve not to lie down for two or three nights running, depending on the resolution you make.

The practice of living in whatever dwelling is assigned to one: This is another ascetic practice. They're all ways of getting monks to subdue the defilement of forgetting oneself. A monk who observes the ascetic practices well, who is solid in his observance of them, is one who is solid in his practice, truly intent on the Dhamma, truly intent on subduing defilement. He's not a person ordained to do nothing or who forgets himself. All thirteen ascetic practices are tools for subduing the defilements of those who follow them. There's nothing about them that anyone can criticize -- except for Devadatta and his gang. A monk who doesn't observe any of these practices is an empty monk who forgets himself, who has nothing but the outside status of a monk. He wraps himself in a yellow robe, calls himself venerable -- and becomes haughty as a result. Even more so when he's given ecclesiastical rank: If the heart is taken with that sort of thing, it'll have to get excited over its shadow, without any need for backup music to get it going. The mind gets itself going through the power of the clay on its head, thinking that it has a crest. Since when has this defilement ever been willing to yield to anyone?

People of this sort forget all the affairs of monks and become part of the world -- going even further than the world. Rank is given for the sake of encouraging good practice and conduct, but if the mind becomes haughty, rank becomes a way of destroying oneself, killing oneself with various assumptions. The King bestows ranks and names, this and that, and we assume them to be a crest. Actually, they're just a bit of clay stuck on our head, not a natural crest. If you want a natural crest, then follow the practice well. What could be finer than to be 'venerable' in line with the principles of nature? The word 'venerable' means excellent, so why be enthralled with dolls and clay?

To be venerable doesn't mean that just our name is excellent. We have to be excellent in our practice and conduct, in line with such principles of the Dhamma and Vinaya as the ascetic practices. If we're solid in the ascetic practices, we'll gradually become excellent people in line with the principles of our practice and ultimately in line with the principles of nature -- excellent not just in name, but through the nature of a mind made spotless and pure. A name can be established any old day. You can even build it up to the sky if you want. They establish names just to flatter one another as a matter of custom. This is an affair of the world. They keep conferring titles on one another. Those who confer the titles have good intentions, so we have to repay those good intentions by setting our hearts on the practice in line with the principles of the Dhamma and Vinaya, and on observing our duties as monks to the full. This is in keeping with their purpose in conferring titles so as to encourage monks to be good.

At any rate, don't take the conferring of titles . . . .Don't take the title and use it to destroy yourself with pride and conceit. The highest perfection in line with natural principles, with no need to confer titles, is to practice well. Observe the precepts well. Don't violate or overstep them. Make the mind still and calm with meditation. Whichever theme you focus on, be earnest and mindful with it. When you investigate, investigate right on down so as to give rise to astuteness. Analyze the properties (dhatu), the khandhas, and the sense media (ayatana) so as to see them as they are in line with their reality, as I've already explained many times.

What are the properties? The four physical properties: earth, water, wind, and fire. These are the primal properties, the things that exist originally and get combined until a mind comes in and lays claim to ownership, so that they're called a living being or an individual, even though the various parts are just physical properties in line with their natural principles. No matter who confers titles on them as being a living being or an individual or whatever, they don't turn into that. They remain physical properties as they originally were. We should come to know this with our own discernment through investigating. The sense media or connections: There are internal sense media and external ones. The internal ones are the eyes, ears, nose, tongue, body, and mind. The external ones are sights, sounds, smells, tastes, tactile sensations, and ideas that make contact with the internal sense media, giving rise to cognition and then to all sorts of assumptions, most of which go off in the wrong directions. We should analyze these things so as to see them well. This is called vipassana, which means seeing clearly -- knowing clearly and seeing truly, not knowing in counterfeit or illusory ways.

So we should perform our duties correctly and to the full. Our heart is always hoping to depend on us, because it can't get by on its own. It's been oppressed and coerced by greed, anger, and delusion all along, which is why it's always calling for our help. So what can we use to help this heart that is always oppressed and coerced so as to release it from danger, if we don't use our practice of concentration, discernment, conviction, and persistence as a means of advancing and uprooting so as to help it escape from the danger of the things that coerce it.

At present we've come to strip off the danger in the heart. We must try every way we can to remove it. The main principle in the practice is to have the solidity -- the heart -- of a warrior, ready to die in the battle of washing the world out of the heart. If we don't gain victory, we're prepared to die, offering our life in homage to the Buddha, Dhamma, and Sangha. Don't retreat in defeat, or you'll lose face, and the defilements will taunt you for a long time to come. You won't be able to stand your feelings of inadequacy and embarrassment in the face of the cycle of defilement. Whichever world you go to, there will be nothing but defilements trailing you and taunting you: 'What are you looking for, being born and bearing this mass of suffering, you good-for-nothing person, you? Whenever we fight, you lose miserably every time. You've never had the word "victory" at all.' Listen to that, fighters for the sake of completing the holy life! Do the taunts of the defilements sting? I myself would be stung to the quick. Even if I died, I wouldn't forget. So how do we feel? Are we spurred on to fight with them by giving our lives?

Our Buddha was a noble warrior to the last inch. His every movement was bravery in the fight with defilement, without retreat, to the point where the defilements were annihilated and he became the Teacher of the world to whom we pay homage up to the present. The footprints of his practice are still fresh in every word, every phrase of the well-taught Dhamma, which hasn't been corrupted or effaced. So hold to him as a principle in the heart, a principle in the practice, until you have no breath left to breathe. Don't let him go. The land of victory, when all the defilements fall back in defeat: You don't have to ask about it. You'll know it on your own through the Dhamma immediately apparent to every person who practices to that point. The Buddha didn't lay any exclusive claims on it, but bestowed it as the wealth of every person who practices in dignity in the midst of this world of inconstancy, stress, and not-self. When the khandhas no longer carry on, we will attain full anupadisesa-nibbana with nothing more to worry about.

The Dhamma is something secure and complete. On the side of its causes, it's a Dhamma right for remedying and removing defilement of every sort. There's no defilement that lies above this Dhamma at all. The Buddha taught it rightly in every way, in every facet, for remedying defilement of every sort. Nothing excels this Dhamma -- in particular, the Dhamma of the middle way, which is summarized as virtue, concentration, and discernment. This is the Dhamma of causes, the methods with which we should train ourselves and which the Buddha taught us in full. As for the Dhamma of results, it comes in stages. The mind is solid and doesn't stray or lean in line with its preoccupations. It has stillness and calm: This is the mind centered in concentration. The mind is courageous and capable, astute and aware all-around in terms of the things that become involved with it both within and without: This is the mind with discernment. And when it's even more astute and refined than that, to the point of being astute all-around and attaining release, then the entire mind is Dhamma. In other words, the mind is the Dhamma, the Dhamma is the mind -- oneness -- without any adversaries paired with it as before. My own impression -- and whether I'm right or wrong, please decide for yourselves -- but I'm certain that the Dhamma of the doctrine (sasana-dhamma), the teaching of the Buddha, refers for the most part to causes. The Buddha explained the causes, the practices to follow so as to remedy and remove defilement or to develop the various forms of goodness. The results are happiness. The teachings are simply directions showing the way.

As for the genuine Dhamma appearing from the practice, whether or not we give it names, it's a Dhamma in the principles of nature. It's Dhamma that we can't easily reach to touch. This is the Dhamma that's said to exist with the world at all times. As for the Dhamma of the doctrine taught by the Buddhas, this can disappear from time to time, as has happened with each of the long line of Buddhas who have gained Awakening. This in itself shows the inconstancy of the Dhamma of the doctrine for us to see clearly -- unlike the Dhamma in the principles of nature, which has existed from the very beginning and has no involvement with inconstancy, stress, or not-self in any way that would give rise to that Dhamma or make it end.

The tactics given by each of the Buddhas to the world are called the Dhamma of the doctrine. These aren't the genuine Dhamma. They're tactics -- different off-shoots -- actions and modes displayed by the genuine Dhamma, means for letting go and striving, teaching us to let go, teaching us to strive using various methods, saying that the results will be like this or that.

As for the genuine Dhamma of results in the principles of nature, that's something to be known exclusively in the heart of the person who practices. This Dhamma can't really be described correctly in line with its truth. We can only talk around it. And particularly with release: This can't be correctly described at all, because it's beyond all conventions and speculations. It can't be described. Even though we may know it with our full heart, we can't describe it. Like describing the flavor and fullness that come from eating: Even though eating is something in the realm of conventional reality that can be described, and though we all have savored the flavor and eaten our fill, still we can't describe these things at all in line with their truth.

The Dhamma that can't be described: That's the genuine Dhamma. It doesn't have the word 'vanishes' or 'disappears' -- simply that the world can't reach in to know it and touch it. As for annihilating this Dhamma, it can't be annihilated. When we practice in line with the tactics given by each of the Buddhas, we can touch it and become aware of it. The heart becomes an awareness of the Dhamma, a right and fitting vessel for the Dhamma -- and there is no vessel more appropriate for receiving each level of the Dhamma than the heart. When it enters into the Dhamma in full measure, the heart becomes one with the Dhamma. The heart is the Dhamma. The Dhamma is the heart. Oneness. There is nothing but oneness, not becoming two with anything else. This Dhamma of oneness: Our ability to reach and to know it depends on our individual practice. It doesn't depend on the time or place or on anyone else. The important point is simply that our practice be right and appropriate. It will foster the mind in making contact with the Dhamma step by step to the highest step. So we should be intent and make determination the basis for our practice.

Don't forget the phrase, Buddham saranam gacchami -- I go to the Buddha for refuge -- as I have already explained it to you. Dhammam saranam gacchami -- I go to the Dhamma for refuge. This I have also explained. Sangham saranam gacchami -- I go to the Sangha for refuge. Don't forget the ways in which the Noble Disciples practiced. Virtually all of them went through hardships to the brink of death before becoming our Sangham saranam gacchami. It's not the case that they were spoonfed, while we practice with hardship and difficulties to the brink of death. That's not the case at all. They went through difficulties just like ours -- or far greater than ours -- before becoming our Sangham saranam gacchami. They came from all levels of society, some from royal families and noble families leading a very delicate life. They had the ranks of kings, courtiers, and financiers, all the way down to ordinary farmers and slaves. Coming from different classes of society -- and some of them having lived in comfort in their homes -- when they went forth to practice, they had to train and fit their thoughts, words, and deeds into a single mould, the mould of the sons of the Sakyan. So why wouldn't they have had trouble? Why wouldn't they have had difficulties? The way they ate in their homes was one thing; when they went forth to become monks, they had to ask others for alms. Instead of getting to eat this, they got that. Instead of getting hot food, they got cold food. Instead of getting to eat a lot, they got just a little, not in keeping with their wants. So how wasn't this difficult? It had to be difficult. But after they had finished eating, the important thing was training the mind to subdue defilement. Defilement has been the adversary, the foremost opponent of the Dhamma within the heart all along. There is no adversary stronger, smarter, or trickier than the defilements that have held power over the hearts of living beings for so long.

For this reason, we have to produce enough mindfulness, discernment, conviction, and persistence to subdue defilement. Otherwise we'll be deficient in the fight. To be deficient in the fight is no good at all. It's sure to make us deficient in the results we'll obtain. So the production of mindfulness, discernment, conviction, and persistence to be appropriate for subduing defilement of every sort, step by step, is the path of victory for the meditator who is to gain complete results, who will one day be free and independent for sure.

Virtually all of the Noble Disciples practiced in this way until reaching release. They gained release from suffering through struggle before becoming our saranam gacchami. So don't forget. Our refuges -- Sangha saranam gacchami -- weren't spoonfed people. They were people who struggled to the brink of death just like us. Think of them and hold to them as examples. Don't take the diddly-shit affairs of the world, which have no value or standards, as the principles in your heart, or you'll become irresolute and good for nothing, unable to find any goodness, any release from stress, any happiness or prosperity, any standards at all to your dying day. When this is the case, fullness and satisfaction in your work and in the results of your work won't exist in your heart. So be intent on practicing.

The Dhamma of the Buddha is always shining new. Don't forget that it's always shining new. Majjhima patipada -- the middle way -- is a shining-new Dhamma, not tarnished, shabby, or worn out like objects we've used for a long time. Majjhima means right in the middle -- the Dhamma that has been appropriate for curing defilements of every sort all along. Ultimately it becomes majjhima in the principles of nature, because it has cured defilement and brought release within the mind. The mind becomes a majjhima mind, always even within itself. So don't take anyone as your model more than the Buddha, Dhamma, and Sangha. By and large, the mind tends to take lowly things as its model, which is why we have to say, 'Don't take anyone as your model other than the Buddha, Dhamma, and Sangha.' The meditation masters who have practiced rightly, appropriately, and well as a good example for us who aim at studying with them: They too derived their model from the Buddha, Dhamma, and Sangha.

If we get weak or discouraged, we should reflect on the cemeteries of birth and death that will burn us forever: Is there anything good about them? The struggle involved in the effort of the practice, even though it involves hardship, is a means of cutting back on our becoming and birth. More than that, it completely eliminates becoming and birth, which are a massive heap of stress, from the heart, so that we can freely pass by and gain release. There are none of the various sorts of defilement -- even the most subtle -- infiltrating or coercing such a heart. This is what it means to be free in every way, above the world of rebirth -- which is a conventional reality -- through the power of our persistent endeavor. For this reason, we should take persistence, endeavor, and effort as our basis for victory, or as our basis for the practice. We are then sure one day of attaining release from suffering and stress. No one has the power to coerce us or decide our score. We are the ones who'll decide our score for ourselves. Very well then. That's all I'll discuss for now.

The Four Framces of Reference

August 25, 1962 / The way of practice that follows the aims of the Buddha and the true Dhamma is to be truly intent on acting rightly. Every sort of duty that is ours to do should be done intently. When doing a task of any sort, even a small one, if we lack intentness, it won't get finished in a presentable way at all, because intentness -- which is a matter of mindfulness and principles in the heart that can bring a task to completion -- is lacking in ourselves and in our work. To have mindfulness and principles of the heart in ourselves and in our work is, in and of itself, to be making the effort of the practice, regardless of whether the work is internal or external. If a person lacks intentness as a means of keeping his work in focus, then even if he is a craftsman capable of making things solid and beautiful, his lack of intentness will reduce the quality and beauty of his work. For this reason, intentness and concentration are important factors that shouldn't be overlooked by those who aim at full results in their work.

We have gone forth from the household life. We're meditators. We should display intentness in our every duty and be deliberate in our every task. Even when we sweep the monastery compound, clean our quarters and the meeting hall, set out sitting mats and drinking water, in all our movements, comings and going, even when looking right and glancing left, we should be mindful at every moment. This is what it means to be making the effort of the practice. In developing the habit of mindfulness, we have to use our work as our training ground. Every external task of every sort is a duty. Walking meditation and sitting meditation are duties. If we're mindful in doing our duties, it means that our effort in the practice hasn't lapsed. To train ourselves in the habits of those who are intent on the higher levels of Dhamma, we must begin -- with urgency -- by training ourselves to be mindful in every task of every sort from the very beginning. For the sake of the certainty and stability of your future, develop mindfulness as a habit from this moment onward until you have it constantly present within you, every moment you act and every moment you rest.

To train mindfulness and discernment to become progressively stronger and not to deteriorate, please train them in the method already mentioned. Don't let yourself be careless in any useful activity of any sort, no matter how small. Otherwise the carelessness that's already the lord of the heart will become a chronic disease taking deep root in the heart, ruining every aspect of your practice. Try to train yourself in the habit of being dependable and intent in your proper activities, within and without, at all times. Don't let carelessness or negligence incubate in your character at all, because people who have trained themselves in the habit of being true to their every duty are sure to be able to succeed in every sort of activity, whether inner or outer, without any obstacle to thwart them. Even when they train their hearts, which is the important job within, they are sure to succeed with circumspection in such a way that they will find nothing with which they can fault themselves -- because outer activities and inner activities both point to the same heart in charge of them. If the heart is habitually careless, then when it takes charge of any inner task, it's bound to ruin the task, without leaving even a scrap for itself to take as its refuge.

So for a bright future in the tasks that form your livelihood and source of happiness, you should train yourself in the habit of being dependable and true in your duties. Perform each task to the utmost of your ability. Then when you turn inward to perform your inner work for the sake of stillness or for the sake of discernment and discovery, you will be able to perform both sorts of work with precision and circumspection because of the habits you have developed in training yourself to be true and circumspect all along. To follow the practice from the beginning to the highest level depends mainly on your basic habits. The 'beginning' of the practice and the 'end' both refer to the one heart whose condition of awareness will develop when it's modified by the Dhamma, both in terms of causes -- the striving of the practice -- and in terms of the results, or happiness, just as a child gradually develops from infancy to adulthood when nourished by food and all sorts of other factors. The beginning of the practice thus refers to the training of the mind in the beginning stages so as to change its habits and sensibilities, making them reasonable and right, until it is knowledgeable and can maintain itself without any deviations from the reasonability and rightness appropriate to it. But when we come right down to it, the beginning and end of the practice are like a piece of fruit: We can't say exactly where it begins and where it ends. When we look at it, it's simply a piece of fruit. The same sort of thing holds true with the mind. We talk about the beginning or the end of the practice in the sense that the mind has its various preoccupations, coarse and refined, mixed in with it. In modifying them, we have to keep coming up with new techniques, changing those preoccupations from their original state to more and more refined levels that should be called, where suitable, the beginning or the end of the path. Those of you listening should make yourselves reach this sort of understanding of the defilements and evil qualities in the heart that are given such a variety of names that they can go beyond the bounds of what the suppositions of a single mind can keep track of and resolve. Otherwise you won't have any techniques for curing yourselves of the condition just mentioned.

Let me stress once more the principle that guarantees sure results: Train yourself in the habit of being solid and true in your work and duties at all times. Don't be unsteady, uncertain, or undependable. If you say you'll go, go. If you say you'll stay, stay. If you say you'll do something, do it. Once you've settled on a time or a task, keep to it. Be the sort of person who writes with his hand and erases with his hand. Don't be the sort who writes with his hand and erases with his foot. In other words, once we've made a vow, no one else can come in and destroy that vow, and yet we ourselves are the ones who destroy it: This is what is meant by writing with the hand and erasing with the foot, which is something very unseemly. We have to be true to our plans and always decisive. Once we've determined that a particular task is worthwhile and right, we should give our life to that task and to our determination. This way we'll become dependable and self-reliant. The virtues we are maintaining will become dependable virtues and won't turn into virtues floating in the wind. Our practice of concentration will become dependable concentration on every level and won't turn into concentration floating in the wind, i.e., concentration only in name but without the actuality of concentration in the heart. And when we develop each level of discernment, it will be dependable discernment, in keeping with the truthfulness of our character, and won't turn into discernment floating in the wind, i.e., discernment only in name but without any ingenuity in freeing ourselves. What I've said so far is so that you will see the drawbacks of being undependable and desultory, without any inner truthfulness, and so that if you hope for genuine progress in terms of the world and the Dhamma, you'll look for a way to give these things a wide berth. Now I'd like to say more about mindfulness and discernment, the factors that can make your character more stable and circumspect. You should always be aware that discernment isn't something that you can cook up like food. It comes from considering things carefully. A person without discernment is unable to complete his tasks with any sort of finesse and unable to protect his valuables -- in the sense of the world or of the Dhamma -- from danger. For this reason, the important factors in maintaining and practicing the teachings of the religion are mindfulness and discernment. Whenever an event, whether good or bad, makes contact with the mind, mindfulness and discernment should take it up immediately. This way you can be alert to good and bad events in time and can prevent the heart from straying after things that will harm it.

For the most part, whenever an issue arises, whether it's sudden or not, the heart can be swayed or harmed in line with that issue because it lacks the mindfulness and discernment to observe and inspect things carefully beforehand. It then sees everything as worth pursuing, and so you let the mind follow along with things without your being aware of it. By the time you realize what has happened, time has been wasted, and it's too late to put a stop to the mind, so you let things follow their own course until they all turn to ashes, without any way of being remedied. Don't think that this comes from anything other than a lack of the mindfulness and discernment that can lead out to freedom. If not for this, who would be willing to sacrifice his or her own worth -- with a value above that of anything else in the world -- for the sake of this sort of failure? Yet it's unavoidable and we have to give in -- all of us -- for when the chips are down, it's normal that mindfulness will lapse, and we won't be able to latch onto anything in time. We'll then let things follow their own course in line with the force of events too strong for the mind to withstand. Thus it is only right that we should prepare ourselves from this moment onward to be ready for the events that lie in wait around us, within and without, and are ready to strike at any time or place. Even though it's still morning (even though you're still alive), don't let yourself delay. To be prepared is to strive to have a firm basis, both within and without, for your living and dying. Whether you live here or there, whether death will happen here or there, whether you live in this world or the next, or whether you're coming to this world or going to the next, you should prepare yourself, beginning now, in the immediate present. Otherwise, when life is up, you won't be able to prepare anything in time. I've never seen any Teacher's Dhamma that says to prepare yourself tomorrow or next month or next year or in the next life, which would simply encourage people to be complacent. I've seen the Dhamma say only that you should make yourself a refuge both within and without right now while you're alive. Even though days, nights, months, and years, this world and the next, are always present in the cosmos, they're not for worthless people who are born and die in vain without doing anything of any benefit to the world or the Dhamma at all.

In particular, now that we are monks and meditators -- which is a peaceful way of life, a way of life that the world trusts and respects, a way of life that more than any other in the world gives us the opportunity to do good for ourselves and others -- we should be fully prepared in our affairs as monks and shouldn't let ourselves be lacking. For our behavior as monks to be gracious in a way pleasing and inspiring to others, we must use mindfulness and discernment as our guardians, looking after our every movement. A person with mindfulness and discernment looking after his behavior is gracious within and without, and maintains that graciousness in a way that never loses its appeal at any time. When we use mindfulness and discernment to straighten out things within us -- namely, the mind and its mess of preoccupations -- the mind immediately becomes clean, clear, and a thing of value.

Remember the Dhamma you have studied and heard, and bring it inward to blend with your practice and to support it. Keep your mindfulness and discernment right with the heart and with your every movement. Wherever the eye looks or the ear listens, mindfulness and discernment should follow them there. Whatever the tongue, nose, and body come into contact with -- no matter how good or bad, coarse or refined -- mindfulness and discernment should keep track of those things and pry intelligently into their causes every time there's a contact. Even when ideas occur in the mind itself, mindfulness and discernment must keep track and investigate them without break -- because those who have gained release from the world of entanglements in the heart have all acted in this way. They have never acted like logs thrown away on the ground where children can climb up to urinate and defecate on them day and night. If anyone acts like a log, defilements and cravings from the various directions -- namely, from sights, sounds, smells, tastes, and tactile sensations -- will come in through the openings of the eyes, ears, nose, tongue, and body to urinate and defecate on the heart that is making itself into a log because it doesn't have any intelligence or circumspection with regard to its inner and outer preoccupations. It simply lets cravings and defilements urinate and defecate on it day and night. This isn't at all fitting for those who aim at freedom from the cycle -- i.e., who aim at nibbana -- because the nibbana of the Buddha and his disciples is not a lazy nibbana or a log's nibbana. Those who want the Buddha's nibbana in their hearts must try to conform to the tracks left by the practice of the Buddha and his disciples. In other words, they must make an effort to develop mindfulness, discernment, conviction, and persistence to keep abreast of the events occurring within and without at all times. Don't act like a log, simply going through the motions of walking, sitting, meditating, sitting like a stump in the middle of a field without any sense of circumspection in the heart. This sort of going through the motions isn't any different from the way people in general normally act.

To be a disciple of the Tathagata, whose fame has spread throughout the three levels of the cosmos, you should try to revive the mindfulness and discernment lying dormant in the heart so that they can support your efforts in extracting all the various defilements and cravings coming from the heart that at the moment is like a log. Greed, anger, delusion, laziness, discontent, jealousy, possessiveness: All of these things are excrement piled on the heart. Once mindfulness and discernment have been trained as we have mentioned, they will become stronger day by day, more and more accustomed to working, in the same way that we get accustomed to other forms of work. When we bring them to bear on the effort of the practice within the heart, they will be able to understand the affairs of the heart in due time, without taking long.

In order to be principled and methodical in your training, keep your awareness constantly with the body. Keep mindfulness focused there and use discernment to investigate within the sphere of the body. To do this is to follow the principles of the frames of reference (satipatthana) and the Noble Truths (ariya-sacca), which form the path of all the Noble Ones.

There are four frames of reference: the body, feelings, the mind, and phenomena. 'The body' refers to every part of the body. This is termed kayanupassana satipatthana. 'Feelings' refers to pleasure, pain, and indifference. This is termed vedananupassana satipatthana. 'The mind' refers to the mental states that are fashioned by the mind and color it. This is termed cittanupassana satipatthana. 'Phenomena' refers to anything, material or mental, that is the object or focal point of the mind's investigation. This is termed dhammanupassana satipatthana.

In investigating the four frames of reference, be sure to come to a right understanding from the outset that body, feelings, mind, and phenomena as frames of reference are a class separate from the mind that possesses them as frames of reference. Otherwise you'll get discouraged or upset when they exhibit change as part of their normal nature or as a result of the investigation, which is something that may happen in the course of the practice. In other words, these four factors normally undergo change that can give rise to pleasure or displeasure. When we are investigating them, they continue to undergo change, which can make the meditator pleased or displeased or sometimes even discouraged and fed up with the investigation. I mention this so that you'll be forewarned when it happens and will make yourself understand with circumspection that the mind in charge of the frames of reference hasn't changed along with its frame of reference in any way. Once you have come to a right understanding, you can become confident in your investigation of the frames of reference. No matter which frame of reference -- body, feelings, mind, or phenomena -- exhibits change or disappears, the heart -- a phenomenon that doesn't change or die -- will be able to investigate to the full extent of its strength and come to a clear comprehension of these four factors step by step without being affected by the pleasures and pains in the body and mind, which are the conditions exhibited by the frames of reference.

In investigating the body, you can deal either with the internal body or with external bodies, depending on the situation and what comes easiest to the heart. 'The internal body' refers to every part of your own body. 'External bodies' refers to the bodies of other people and animals. 'The body within the body' refers to any one part of the body. All of these things will show themselves to be disgusting and dismaying to the person who uses discernment to investigate them and know them as they actually are. Inside and out, both the internal body and external bodies, all share in the same characteristics. They always have to be washed and cleaned -- and thus the care of the body is a constant duty for everyone in the world. The things that are used to care for the body, to keep it alive and presentable, are thus the best-selling merchandise all over the world. The investigation of the body so as to see clearly with discernment into its origins, needs, and behavior, is thus a means of cutting off a well-spring of worries and stress in the heart -- because even a huge mountain of solid rock reaching to the clouds would never weigh on the heart causing it any stress, but the khandhas -- such as the physical khandha, or body -- oppress and weigh on the heart at all times to the point where we can find no chance to put them down. The affairs of stress that are related to the khandhas thus converge on the heart responsible for them. For this reason, the mind in charge of the khandhas should gain an all-around understanding of the khandhas, both in their good and their bad aspects, so as to manage them smoothly and comfortably, and not always be abused by them.

Normally, the khandhas take advantage of us all day long. Every move we make is for their sake. If the mind can find a way out by becoming wise to its khandhas -- even while it is still responsible for them -- it can then be in a position to contend with them and won't have to take on all their stresses and pains. At the same time, the stresses and pains in the khandhas won't set up shop to sell us all their suffering. Thus those who investigate the khandhas so as to see their benefits and drawbacks with discernment aren't destined to take on pain and nothing but pain from the khandhas. They are sure to find a way to reduce and relieve the tensions and strains in their hearts.

In investigating the body, you have to investigate it repeatedly, time and again -- as required for your understanding, and not as determined by your laziness -- until you really see clearly that the body is nothing but a body, and is in no way a being, a person, one's self, or another. This is called the contemplation of the body as a frame of reference. As for feelings, the mind, and phenomena, you should realize that they are all present in this same body, but their characteristics are somewhat different, which is why they are given different names. Make sure that you understand this point well. Otherwise the four frames of reference and the four Noble Truths will turn into a cause of stress -- a source of worries and doubts -- while you are practicing, because of your confusion about where these phenomena begin and end.

As for feelings, there are three: pleasure, pain, and indifference -- neither pleasure nor pain. Feelings coming from the body and those coming from the mind have these same three sorts. To investigate them, you should ferret them out and examine them in line with their characteristics, but don't take the body to be a feeling. Let the body be the body. Let the feeling be a feeling -- in the same way as seeing a tiger as a tiger, and an elephant as an elephant. Don't take the tiger to be an elephant, or else your evidence won't be in line with the truth, and the issue will spread until it can never be resolved. In other words, ferret out and investigate the feeling displaying itself in the present moment so as to see how it arises, how it takes a stance, and how it disbands. The bases for the arising of all three kinds of feeling are the body and mind, but the feelings themselves aren't the body, nor are they the mind. They keep on being feelings both in their arising and in their disbanding. Don't understand them as being anything else or you'll be understanding them wrongly. The cause of stress will arise in that moment, and you won't be able to find any way to remedy or escape from it. Your investigation, instead of leading to the discernment that will release you from stress and its cause, will turn into a factory producing stress and its cause at that moment without your realizing it.

The way feelings behave is to arise, take a stance, and disband. That's all there is to them every time. And there's no 'being,' 'person,' 'our self,' or another to them at all. As soon as we invest them with the ideas of 'being' or 'person,' they will appear in terms of beings and persons, which are the powers giving rise to the cause of stress in that moment, and we'll immediately be intensifying stress. Meditators should thus use their discernment to be circumspect in dealing with feelings. If you don't take feelings to be yourself while you are investigating them, all three sorts of feelings will appear clearly as they truly are in line with the principles of the frames of reference and the Noble Truths. No matter how these feelings may change for good or bad, it will be a means of fostering the discernment of the person investigating them each moment they exhibit movement and change. The notions of 'being,' 'person,' 'our self,' or 'another' won't have an opening by which to slip into these three sorts of feelings at all. There will be just what appears there: feelings as nothing but feelings. No sense of sorrow, discontent, discouragement, infatuation, or pride will be able to arise in any way while these three sorts of feelings are displaying their behavior, because we have come to a proper understanding of them -- and all the time that we as meditators have a proper understanding of feelings while they are arising, we are said to have the contemplation of feelings as a frame of reference in the heart. The mind as a frame of reference is not a level of mind different or apart from the other three frames of reference, which is why it is termed a frame of reference just like the body, feelings, and phenomena. If we were to make a comparison with timber, the mind on this level is like an entire tree, complete with branches, bark, softwood, roots, and rootlets, which is different from the timber put to use to the point where it has become a house. To contemplate the mind as a frame of reference is thus like taking a tree and cutting it up into timber as you want. To investigate the mind on this level, we should focus on the thought-formations of the mind as the target or topic of our investigation, because these are the important factors that will enable us to know the defilement or radiance of the mind. If we don't know them, then even if the mind suffers defilement and stress all day long, we won't have any way of knowing. If we want to know the mind, we must first understand the thought-formations that condition the mind in the same way that seasonings give various flavors to food. The fact that the mind displays such an infinite variety of forms, becoming so changed from its original state as to bewilder itself, not knowing the reason and how to cure it, giving in to events with no sense of good or evil, right or wrong, is all because of the thought-formations that condition it.

For this reason, the mind as a frame of reference is a mind entangled with its preoccupations and conditioned by its thought-formations. The investigation of thought-formations is thus related to the mind, because they are things interrelated by their very nature. If we understand thought-formations, we will begin to understand the mind, and if we understand the mind, we will understand more about thought-formations -- starting with thought-formations from the blatant to the intermediate and subtle levels, and the mind from the blatant to the intermediate and subtle levels. These levels of thought-formations and the mind come from the fact that the mind can become involved with blatant, intermediate, or subtle preoccupations. People contemplating the mind as a frame of reference should thus make themselves understand from the very outset that the mind and its conditions, or thought-formations, are two different sorts of things. They aren't one and the same. Otherwise the mind and its thought-formations will become entangled and this will complicate the investigation as I have already explained.

The point to focus on is the arising and involvement of thought-formations -- what preoccupations they touch on -- as well as their disbanding together with the disbanding of their preoccupations. Try to observe and keep track of the movements of these thought-formations that come out from the mind to focus on preoccupations of the past or future, both blatant and subtle. Always be aware that thought-formations and preoccupations of every sort that are interrelated must arise and disband together. They can't be made to behave otherwise. Thus the notions of 'being,' 'person,' 'self,' or 'other' shouldn't be brought in to refer to the mind, because they will immediately turn into a cause of stress. Try to observe until you see this in the course of the investigation, and you will see, as the Buddha taught, that the mind is simply a mind and nothing else -- not a being, a person, self, other, or whatever. When we contemplate the mind in this way, the heart will not be upset or infatuated with the fashionings and conditions, the pleasures and pains of the mind. This is what it means to have the mind as a frame of reference. 'Phenomena' (dhamma) as a frame of reference covers anything that serves as a focal point of the heart. On the refined level, it refers to the heart itself. External phenomena are of many kinds. Internal phenomena include every part of the body, all three kinds of feelings, and the mind on the level of a frame of reference. All of this is included in the contemplation of phenomena as a frame of reference. The contemplation of the body, feelings, and mind together -- all four frames of reference at once -- is, from the standpoint of forest Dhamma, [*] the contemplation of phenomena as a frame of reference. If this is in any way wrong, due to my lack of skill in understanding and explaining the matter, I ask forgiveness of all my listeners and readers, because I always feel at a loss every time I mention the topic of forest Dhamma in any of my talks or writings. For this reason, I ask that my readers, when reading about forest Dhamma, try to cultivate a fairly open mind toward every passage so that they won't get upset while they are reading. [*] The Dhamma learned from practice, and not from the study of books.

When, in the course of the investigation, the four frames of reference are brought together in the contemplation of phenomena so that they become a single level of Dhamma, this is a point in the practice more amazing and unexpected than anything that has gone before. This is because in the beginning steps of the investigation the body is like a piece of wood in the raw state. Feelings are in a raw state. The mind is in a raw state. Even phenomena are in a raw state, because the investigation itself is like a piece of wood in the raw state, so that the things investigated are all in the same state. But when we plane and polish things with the effort of the practice, everything in the area of the practice gradually changes its condition.

What I have mentioned here concerning the contemplation of phenomena as a frame of reference is a fairly refined level of Dhamma, so we can't help but be grateful for the groundwork laid during the raw state of the investigation on the beginning levels. When we investigate phenomena in the final stages, if feels very different from the beginning stages, even though they are the same four frames of reference. When we reach the final stages, it appears to the mind that all four frames of reference -- body, feelings, mind, and phenomena -- connect so that they all come under contemplation of phenomena as a frame of reference. They converge completely so that there is no sense that this is the body, that's a feeling, this is the mind, that's a phenomenon. They all seem to come together on a single level of Dhamma.

In dealing with the body, feelings, and mind, I've given a fairly adequate explanation of the methods of investigation for remedying and freeing the mind, but now that we come to the topic of phenomena, the discussion seems to have dealt entirely with my own experiences. Nevertheless, I hope that you will approach it with the attitude I've just mentioned and put it into practice in a way suited to your own temperament. The results are sure to come out directly in line with what I've explained to you.

To summarize the four frames of reference: There is the body, which covers the internal body, external bodies, and the body within the body. There are feelings -- internal feelings, external feelings, and feelings within feelings. (The issue of feelings is fairly complex, so I'd like to insert a few opinions here: Internal feelings are feelings or moods in the mind. External feelings are feelings in the body.) There is the mind -- the inner mind, the outer mind, and the mind within the mind. 'The inner mind' refers to mental states that deal with preoccupations exclusively within the mind. 'The outer mind' refers to mental states involved with external preoccupations. 'The mind within the mind' refers to any single mental current out of the many mental currents that come out of the heart. And then there are phenomena -- inner phenomena, outer phenomena, and phenomena within phenomena. 'Inner phenomena' are the refined states or preoccupations that are objects or focal points of the mind, and also the mind itself, which is the converging point of all mental objects. 'Outer phenomena' refers to every kind of external condition capable of being an object of the mind. 'Phenomena within phenomena' refers to any single condition out of the many conditions that are the focal points of the mind.

Thus the terms 'body within the body', 'feelings within feelings', 'the mind within the mind', and 'phenomena within phenomena' refer to any single part or instance of these things. For example, any one hair out of the many hairs on the head, any one tooth out of the many teeth we have: These are termed the body within the body. A person investigating any one part of the body in general is said to be contemplating the body within the body. The same holds true for feelings, mind, and phenomena, but I won't go into detail on this point for fear that we won't have enough time. Let's save it for a later date.

The four frames of reference, from the point of view of forest Dhamma, are present in full measure in our own bodies and minds. This doesn't mean, though, that their external aspects are irrelevant. This is a point you will see clearly when you work at the frames of reference until you can connect them entirely on the level of contemplation of phenomena. The mind won't feel compelled to search for anything external to help in its practice. Simply investigating exclusively in the area of the body and mind, using the four frames of reference complete in the body and mind, will be enough to cure it of its problems. On the beginning level, though, everything internal and external is relevant. But as you reach the stage of letting go step by step, those various conditions will lose their relevance. Even the body, feelings, mind, and phenomena, which are the necessary terms of the frames of reference, have to be let go. They shouldn't be held to or borne as a burden on the heart. They must all be let go when your investigation fully reaches the point of dhamma anatta: Phenomena are not-self. Then later you can turn around to contemplate and connect them again as a pastime for the mind in the present, once the mind has gone beyond and yet is still in charge of the khandhas.

Meditators, if they are firm and unflinching in the practice of the frames of reference, are sure to see a variety of extraordinary and amazing things arising at intervals in their minds. When the time comes to reap the results on the level of Dhamma corresponding to the causes that have been properly developed, the results will have to appear stage by stage as the attainment of stream entry, once-returning, non-returning, and arahantship. There is no need to doubt this.

So know that whether we contemplate the four frames of reference or the four Noble Truths, they are one and the same path for the sake of release from suffering and stress. Even though there may be some differences, they differ only in name. In terms of their basic principles, they are one and the same. Those who work at the four frames of reference and those who work at the four Noble Truths are performing the same branch of work, because stress, its cause, its disbanding, and the path to its disbanding are the same level of truth as the body, feelings, mind, and phenomena -- in the same way as when different people do different jobs in a single factory, the profits from their labor all go to the same factory.

To summarize the final results that come from working at the frames of reference and the Noble Truths step by step: In the beginning the body, feelings, mind, and phenomena are in a raw state. Stress, its cause, its disbanding, and the path to its disbanding are in a raw state, because the practice is in a raw state of planing and polishing back and forth without any feel for the heaviness or lightness, depth or shallowness, breadth or narrowness of the Dhamma, and without any sense of right or wrong, good or bad in the practice, because it's something we have never done before. No one, from our great-grandparents down to our parents and other relatives, has ever told us that the frames of reference and Noble Truths are like this or that, that they should be put into practice this or that way so as to give results of this or that sort -- for they themselves had no way of knowing. What's worse, they have taken these excellent frames of reference and Noble Truths and thrown them away underground, underwater and into the fire time and again. We are simply their children, grandchildren, and great-grand-children: How can we boast that we're wise and all-knowing in these matters? We simply have to admit our own ignorance. Even though it's true that the frames of reference and Noble Truths have been excellent Dhamma from the very beginning, when they reach us they have to start as Dhamma in the raw state, because we ourselves are people in the raw state. Even our practice is practice in the raw state. But as we practice persistently, without retreating, and as our understanding into the Dhamma and the practice gradually appears bit by bit, day by day, and slowly begins to take shape, our conviction in the teachings of the Buddha grows continually stronger and more deeply rooted. The things that used to be mysterious gradually come to be revealed for what they truly are.

For example, the four frames of reference and four Noble Truths, even though they were always right with us, used to be as if buried out of sight, without our being aware of them. We listened to monks giving sermons and imagined things to be far away, beyond the range of our ears and eyes. We never thought at all to refer these teachings inwardly to ourselves, the converging points of the Dhamma. When the monks finished their sermons, the results could be summarized as this: 'We don't have the capability of reaching the Dhamma that has been taught, because it's infinitely deep and exceedingly subtle. The Dhamma explained and we the listeners lie on opposite sides of the world.' The thought never occurred to us that all of us -- teachers and listeners alike -- are in the same world of the frames of reference and the four Noble Truths, and that the matters explained were entirely our own affairs without the slightest deviation. These sorts of misunderstandings can happen to all of us.

But when the truth -- such as the frames of reference -- starts revealing itself in the course of our practice, these teachings turn step by step into a map for the mind. We see the body, feelings, mind, and phenomena as if they were a piece of paper covered with symbols and signs showing us the way to proceed so as to gain release from suffering and stress. The frames of reference and Noble Truths, within and without, become symbols and signs showing the way for the mind to proceed on all sides, as if they were saying, 'Hurry up and follow these arrows showing the way to safety. The enemy is in a frenzy searching for you right nearby and is waiting in ambush for you everywhere. Don't be lulled into thinking that any of these places are safe. Only if you hurry through this jungle will you reach safety.' Our persistence in the practice then grows stronger, together with the mindfulness and discernment we have been training by using the frames of reference and Noble Truths as our whetstone and path. The body, feelings, mind, and phenomena that we used to investigate erratically and unevenly now become Dhamma on a common level and can all be investigated so as to be brought together and subsumed under the level of contemplation of pure phenomena.

When the mind takes the contemplation of phenomena as its frame of reference until it is skilled and thoroughly sure of itself, the contemplation of phenomena (dhamma) turns to deal exclusively with the affairs of the mind. At this stage you could say that the Dhamma becomes the mind, or the mind becomes Dhamma. Once the mind has entered purely into the contemplation of phenomena, then external conditions -- sights, sounds, smells, tastes, tactile sensations, and ideas, together with the senses of sight, hearing, smell, taste, feeling, and ideation, which used to be like a solid mountain of rock, obstructing the mind so that it could find no way out -- fade away and vanish from the imagination. The body, feelings, labels, thought-formations, and cognizance that were like clouds obscuring the heart are now dispersed bit by bit from their shapes -- the suppositions of conventional reality -- by the winds of mindfulness, discernment, conviction, and persistence, until they fade away to the point where almost nothing is left. What is left is simply a vapor arising from the heart: This is a level of phenomena that hasn't yet been destroyed but can't display itself openly because strong mindfulness and discernment have it surrounded and are constantly probing after it to destroy it at all times. Finally this level of phenomena -- the mind of unawareness (avijja) -- is utterly destroyed by mindfulness and discernment, using the truth of dhamma anatta -- phenomena are not-self -- and the teaching that all phenomena are unworthy of attachment. The notions of being, person, self, or others, when they no longer have any conventional suppositions in which to find shelter, must now float away of their own accord.

The moment that mindfulness and discernment have completed their duties toward the frames of reference, a nature that is extraordinary and amazing appears in all its fullness. All problems are resolved without any chance of continuation, because cause and effect between the khandhas and the mind have come to a full and lasting truce. Even though they still live together, they no longer quarrel the way they used to. Each is free in line with its truth. The word yatha-bhuta-nana-dassana -- knowledge and vision of things as they are -- in the understanding of forest Dhamma means living with no mistrust between the khandhas and mind, the world and the Dhamma, the inside and the out. The heart and all things everywhere are no longer enemies as they used to be, and the heart can now put all things to their proper uses.

I ask that all of you as monks and meditators listen to this so that it goes straight to the heart, and make an effort until your practice goes straight to the heart as well. All of this dhamma will appear as a treasure of infinite worth in the hearts of those who are intent, and nothing will ever be able to separate them from it. The effort made for an honorable victory like that of the Buddha -- a victory unmatched by anything else in the world -- is the effort to take victory over oneself, as the Pali says, atta have jitam seyyo: It is better to take victory over oneself. This seems to be enough explanation for the time being, so now, at the end of this talk, I ask that the power of the Triple Gem safeguard and protect each and every one of you so that you meet with ease in body and mind, and so that you progress in virtue, concentration, and discernment until you can overcome all obstacles to the realm of security and peace that is nibbana.

The Work of a Contemplative

October 31, 1978 / Here in this monastery we practice not in line with people's wishes and opinions, but in line for the most part with the principles of the Dhamma and Vinaya, the principles of the religion. We do this for the sake of the public at large who rely on the religion as a guiding principle in what is good and right, and who rely on the good and right behavior of monks and novices, the religious leaders for Buddhists at large. For this reason, I'm not interested in treating anyone out of a sense of deference over and above the principles of the Dhamma and Vinaya that are the basis of the religion. If our minds start to bend under the influence of the views and opinions of any one person or of the majority -- who have no limits or standards -- then monasteries and the religion will come to have no limits or standards. Monasteries that bend under the influence of the world, without any sense of reason as an underlying support, will have no order or standards, and will become monasteries without any of the substance of the religion remaining in them at all. Those who look for things of value to revere and respect -- in other words, intelligent people -- won't be able to find anything good of any substance that will have a hold on their hearts, because there will be nothing but worthless and counterfeit things filling the monasteries, filling the monks, the novices, the nuns, filling everything everywhere. In homes as well as in monasteries, in the area of the world as well as the Dhamma, everything will get mixed into being one with what is counterfeit and lacking in any value or worth.

For this reason, we have to keep things in their separate places. The religion and the world, even though they may dwell together, are not the same thing. A monastery -- whether it's located in a village, outside of a village, or in a forest -- is not the same as a village. The people who come to stay there are not the same as ordinary people. The monastery has to be a monastery. The monks have to be monks with their own independent Dhamma and Vinaya that don't come under or depend on any particular individual. This is an important principle that can have a hold on the hearts of intelligent people who are searching for principles of truth to revere and respect or to be their inspiration. I view things from this angle more than from any other. Even the Buddha, our Teacher, viewed things from this angle as well, as we can see from the time he was talking with Ven. Nagita.

When a crowd of people shouting and making a big racket came to see the Buddha, he said, 'Nagita, who is that coming our way, making a commotion like fish-mongers squabbling over fish? We don't aspire to this sort of thing, which is a destruction of the religion. The religion is something to guard and preserve so that the world will find peace and calm -- like clear, clean water well-guarded and preserved so that people in general can use it to drink and bathe at their convenience. The religion is like clear, clean water in this way, which is why we don't want anyone to disturb it, to make it muddy and turbid.' This is what the Buddha said to Ven. Nagita. He then told Ven. Nagita to send the crowd back, telling them that their manner and the time of day -- it was night -- were not appropriate for visiting monks who live in quiet and solitude. Polite manners are things that intelligent people choose to use, and there are plenty of other times to come. This is a time when the monks want quiet, so they shouldn't be disturbed in a way that wastes their time and causes them difficulties without serving any kind of purpose at all. This is an example set by our Teacher. He wasn't the sort of person to mingle and associate with lay people at all times without any reasonable limits or rules, the way things currently are -- as if the religion were a distillery, and we monks and novices were distributing liquor so that the public could be drunk without ever sobering up for a day. Actually, the religion is medicine for curing drunkenness. Monks and novices are supposed to be doctors for curing their own drunkenness and that of the world. They're not supposed to sell liquor and intoxicants to the point where they have no sense of shame.

Whenever people set foot in the monastery, we say that they come in good faith -- and so we make allowances and compromises until we forget ourselves, forget the Dhamma and Vinaya, and forget the good standards of monasteries and monks to the point where we destroy ourselves, the monastery, and the religion bit by bit, day by day, and everything turns into mud. Home-dwellers and monastery-dwellers can't find any principles to hold to. Monks are full of excrement -- i.e., the worthless things in the monasteries and in the monks and novices themselves.

For this reason, each of us who has ordained in the religion should reflect a great deal on these matters. Don't see anything as having greater value than the Dhamma and Vinaya, which are the major principles for uniting the hearts of Buddhists in confidence, conviction, and peace. If the principles of the Dhamma and Vinaya are lacking or deficient, the benefits received by Buddhists will have to be deficient in turn, until there is nothing to which their hearts can hold. Even though the teachings of the religion fill the texts, and copies of the Canon fill every monastery, still the important essence that should be put into practice so that people can be inspired to take this essence into their hearts and put it into practice themselves for the sake of what is beneficial and auspicious, doesn't exist -- even though the religion still exists. This is something we can clearly see at present.

The important factors that can make the religion prosper and can serve as witnesses to the people who become involved with it for the sake of all things meritorious and auspicious are the monks and novices. If the monks and novices are intent on behaving in line with the principles of the Dhamma and Vinaya as taught by the Buddha, they are the ones who will preserve the good pattern of the religion and of the paths, fruitions, and nibbana without a doubt. People will be able to take them as their standard -- because there are still plenty of intelligent people left in the world. As for stupid people, even though they may overflow the world, they have no sure standards. If they feel pleased, they praise you. That praise simply comes out of their stupidity and serves no purpose. If they feel displeased, they criticize you. That criticism serves no purpose, either for them or for you. If intelligent people praise you, though, that can be taken to heart and benefits both parties, them as well as you. If they praise the Sangha, they praise it in line with the principles of the truth and of their intelligence. At the same time, those members of the Sangha who hold to reason can make themselves a field of merit for them as well, so that they too can benefit. Even if they criticize us, they have their reasons that should be taken as food for thought. Thus we who practice should make ourselves well aware of this point.

Wherever you go, don't forget that you are a practitioner of the religion, a representative of our Teacher in following the religion and proclaiming it through your practice. This doesn't mean that you have to teach the public to understand the Dhamma. Even the practices you follow rightly are a visible example that can make them feel conviction in the religion from what they see. Even more so when you can explain the Dhamma correctly in line with the principles of the practice following the teachings of the Buddha: This is all the more the right and proper proclamation of the religion for good people to hold to in their hearts. The religion will come to flourish more and more in the hearts of Buddhists.

Wherever you go, wherever you stay, don't forget the basic principles -- virtue, concentration, and discernment -- which are the basic principles of our work as contemplative. These are the essential principles of each monk's work. This is where we become 'sons of the Sakyan (sakya-putta) , of the victorious Buddha,' disciples of the Tathagata, and not when we simply shave our heads and don the yellow robe. That's something anyone can do and isn't important. What's important is behaving in line with our duties.

Virtue. We should be careful to maintain our precepts so that they aren't broken or stained. We should be careful, using mindfulness and discernment in our every activity. Whatever else may get broken, don't let your precepts get broken, for they are the invaluable treasure of your status as a monk, something on which you can truly stake your life.

Concentration. If it hasn't yet arisen, try to train the heart and bring it under control, coming down hard on its unruliness caused by the power of defilement, so that you can have it in hand in your efforts with the practice. Use mindfulness and discernment to block its recklessness so that it can settle down in peace and quiet. This is our samadhi treasure as monks.

Discernment is intelligence and ingenuity. Discernment is of use in all places at all times. Both in your internal and in your external activities, always make use of your discernment. Especially in your internal activities, when you're investigating the various kinds of defilements and mental effluents, discernment becomes especially important. Discernment and mindfulness shouldn't be separated. They have to perform their duties together. Mindfulness is what keeps watch over the work discernment is doing. Whenever mindfulness lapses, that work won't accomplish its full aims. For this reason, mindfulness is a necessary quality that must always be kept fastened on your work.

Discernment is intelligence and ingenuity. Discernment is of use in all places at all times. Both in your internal and in your external activities, always make use of your discernment. Especially in your internal activities, when you're investigating the various kinds of defilements and mental effluents, discernment becomes especially important. Discernment and mindfulness shouldn't be separated. They have to perform their duties together. Mindfulness is what keeps watch over the work discernment is doing. Whenever mindfulness lapses, that work won't accomplish its full aims. For this reason, mindfulness is a necessary quality that must always be kept fastened on your work.

These things are our work as contemplatives. Remember them and always take them to heart. Don't be apathetic, or you'll become a shameless monk, callous to the fact that the world is bowing down to you at all times.

Now that the Rains Retreat is over, we'll each go our separate ways in line with duty and necessity and the laws of inconstancy, stress, and not-self. These are things we can't prevent, because they are big matters, the way of nature. Even I myself: I'm not sure how much longer I'll be able to stay with you all, because I lie under the law of inconstancy, too. So while we are still living together, I want you to be intent on training yourselves with your full hearts, in keeping with the fact that you've come to study, to train yourselves, and to practice.

The word 'discernment,' which I mentioned a moment ago, means to investigate and unravel the various factors that become involved with us within and without. (And here I have to ask forgiveness of the men and women interested in the Dhamma who fall under the condition I'm about to discuss. Please reflect on it in all fairness.) The body: Usually it's the body of the opposite sex. As the Dhamma says, there is no sight that's a greater enemy to the state of a contemplative than the sight of the opposite sex. The same holds true for the voice, the smell, the taste, and the touch of the opposite sex. These are the foremost dangers that face contemplatives, so we have to show greater care and restraint toward these things than toward anything else. Mindfulness and discernment have to unravel these important points more than they have to deal with any other work. The body. We should analyze it with our discernment so as to see it clearly. The words 'the body of a woman' or 'the body of a man' are simply names given in line with convention. Actually, it's not a woman or a man. It's simply an ordinary body just like ours, covered all over with skin. If we look inside, there's flesh, tendons, and bones. It, like us, is all full of filthy and repulsive things. There's no part that's basically any different from our own body. There's simply the label in our mind that says 'woman' or 'man.' This word 'woman' or 'man' is engraved deeply within the heart by the heart's own suppositions, even though it's not a truth, and is simply a supposition.

The same with the voice: It's just an ordinary sound, and yet we label it the voice of the opposite sex and so it stabs deep into the heart -- especially for those of us who are ordained -- and goes clear through, to the point where we forget ourselves. The heart gets cut at the stem, even though we continue to live. The stem of the heart is torn, rotten, and putrid, and yet we don't die. Instead, we listen with pleasure to the song of our heart's being cut at the stem, without ever wearying of it or having enough. The smell: It's an ordinary smell, just like ours, because it's the smell of a person. Even if we bring perfumes and scents from the realms of the devas and Brahmas to rub down that body, the smell is the smell of those things, not the smell of a woman or man, not the least little bit. So analyze this and make careful distinctions.

The taste is simply the touch. The touch of that body is no different from one part of our own body touching another part. Each of the parts is just earth, water, wind, and fire, just like ours. We can't see that there's any difference. So we have to investigate clearly like this and then make comparisons, comparing the sight, sound, smell, taste, and touch of the woman or man with our own sight, sound, smell, taste, and touch. There's no difference in terms of the principles of nature and of the truth, aside from the mind's conferring titles in line with its thoughts.

For this reason, we must use discernment to unravel things. Don't let suppositions of any kind that will be your enemies infiltrate or destroy your heart. Shake them off using discernment, which is a truth, coming down to the truth that these things are just sights, just sounds, just smells, just tastes, just tactile sensations, all of which pass by and disappear like other things. This is without a doubt the right way to contemplate that can gradually uproot our attachments and misconceptions concerning these matters. Whatever object you may investigate in the world, it's full of inconstancy, stress, and lack-of-self. There's nothing lasting to be found. All things depend on one thing or another, and then fall apart. Whatever the object: If it exists in the world, it has to fall apart. If it doesn't fall apart, we will. If it doesn't break up, we'll break up. If it doesn't leave, we'll leave -- because this world is full of leaving and separation through the principles of nature. So investigate in this way with discernment to see clearly before these things leave us or we leave them, and then let them go in line with their truth. When we can do this, the mind will be at its ease. Here we've been talking about discernment on the level of investigating sights, sounds, smells, tastes, and tactile sensations. Whether within or without, on the blatant or the subtle level, this is how all of these things are investigated.

Concentration I've already explained to some extent. Concentration refers to the stability and solidity of the heart, beginning with its small moments of stillness and peace, all the way up to the refined and stable levels of stillness and peace. If the mind isn't trained, isn't improved, isn't forced with various tactics backed up by mindfulness, discernment, conviction, and persistence, it won't be able to attain peace till its dying day. It will die in vain. It will die restless and confused, straying off to 108 different preoccupations. It won't have any mindfulness or self-awareness. It will die without any principles or standards to hold to. It will die just as a kite whose string is cut when it's up in the air floats wherever the wind blows. Even while it's still living, it lives without any principles or standards, because of its absent-mindedness and heedlessness, its lack of any sense of reason for it to follow. It lives simply drifting. If we live simply drifting, without any good principles to hold to, then when we go, we'll have to go simply drifting. What purpose will it serve? What goodness and certainty can we have for our destination? So as long as we're alive and aware as we currently are, we should build certainty for ourselves in our hearts by being strong and unflinching in matters that are of solid worth. Then we can be certain of ourselves both as we live and when we die. We won't be upset or affected by life or death, by being separated from other beings or our own bodies -- something we all have to meet with, because these are things lying within us all.

It's not the case that discernment arises automatically on the heels of concentration when the mind has been centered. It has to be exercised and trained to think, explore, and investigate. Only then will discernment arise, with concentration as its support. Concentration on its own can't turn into discernment. It has to remain as concentration. If we don't use discernment to investigate, concentration simply makes the mind refreshed and calm, content with its preoccupation in tranquility, not hungering to think here or there, not confused or straying -- because once the mind is still, it's calm and refreshed with the Dhamma in line with the level of its stillness. We then take the mind that has been refreshed by tranquility and use it with discernment to investigate and unravel various things, none of which in this world lie over and beyond inconstancy, stress, and not-self. All things are filled with these same conditions, so use discernment to contemplate -- from whatever angle most suits your temperament -- by investigating these things with interest, with the desire really to know and see them as they truly are. Don't simply investigate without any intention or mindfulness in control.

In particular, the theme of unattractiveness: This is a good, a very good cure for the mind obsessed with lust and passion. However strong the lust, that's how strongly you should investigate unattractiveness until you can see your own body and that of others throughout the world as a cemetery of fresh corpses. Lust won't have a chance to flare up when discernment has penetrated to the knowledge that the body is filled with repulsiveness. Who would feel lust for repulsiveness? Who would feel lust for things with no beauty? For things that are disgusting? This is one form of the medicine of unattractiveness, one of the prime medicines for curing the disease of lust and craving. Once you've made a really full investigation, make the mind grow still in a restricted range. Once the mind has investigated unattractiveness many, many times, to the point where it becomes proficient, adept at contemplating external bodies as well as the internal body, able to visualize things in whatever way you want, then the mind will converge to the level of unattractiveness within itself and see the harm of the pictures of unattractiveness it paints as being one form of illusion. It will then let go of both sides: both the side of unattractiveness and the side of attractiveness.

Both attractiveness and unattractiveness are labels coupled with the affairs of lust. Once we have investigated and fully understood both sides, the word 'attractive' will dissolve and no longer have meaning. The word 'unattractive' will dissolve and no longer have meaning. That which gives the meaning of 'attractive' and 'unattractive' is the mind or, in other words, sanna. We are now wise to sanna as being what labels things. We see the harm of this labeling, and so it will no longer be able to go out interpreting in such a way as to make the mind grasp and be attached again. When this is the case, the mind lets go of both attractiveness and unattractiveness -- or of beauty and ugliness -- by seeing that they are simply dolls for training the mind and discernment as long as the mind is still attached to them, and the discernment for investigating to uproot them is not yet proficient enough.

When the mind is proficient and realizes the causes and effects of both sides -- both attractiveness and unattractiveness -- it can at the same time turn around to know its own labeling that goes out to dress this thing up as attractive and that as unattractive. When it knows this labeling clearly, the labeling disbands. The mind can see its harm, in that this labeling is the culprit. The unattractive object isn't the culprit. The attractive object isn't the culprit. Instead, the labeling that says 'attractive' and 'unattractive' is the culprit deceiving us and making us become attached. This is where things start coming inward. Our investigation comes inward like this and lets go, step by step.

When the mind has reached this stage, then whether we focus on attractiveness or unattractiveness, it will appear in the mind, without our having to create an external image to exercise with, just as when we travel and have passed progressively along a road. The image appears in the mind. The moment it appears there, we immediately know that sanna can label only as far as this and can't go labeling outside. Even though the image appears in mind, we know clearly that the phenomenon that appears there as attractive or unattractive comes from sanna in the same way. We know the image that appears in the mind as well as the sanna labeling it, also as an image in the mind. Finally, the images in the mind vanish. The sanna -- the labels, the interpretations -- disband. We know that the labels that used to fool us into seeing things as attractive and unattractive and all sorts of other ways without limit -- that used to fool us into falling for both of these sides -- have disbanded. There is nothing further to deceive the heart. This is how unattractiveness is investigated in line with the principles of the practice -- but you won't find this anywhere in the texts. You'll find it only if you search for the truth in the principles of nature that exist with the body and mind -- the location of the four Noble Truths and the four frames of reference -- coming down finally to the text of the heart. That's where you'll find the things I've explained here.

This is the body. We can know clearly that every part of the body is simply a physical phenomenon. And what is there in these physical phenomena? All the parts -- hair of the head, hair of the body, nails, teeth, skin, flesh, tendons, bones, marrow, spleen, heart, liver, membranes, kidneys, lungs, intestines, stomach, gorge, feces -- are just physical phenomena, things separate from the mind. If we consider them as unattractive, they've been unattractive all along, even before we considered them. And who is it that gives them meaning, saying that this is attractive or that is unattractive? When did these things ever give themselves meanings? When did they ever say they were attractive or unattractive? They don't label or say anything at all. Whatever their truth is, that's how it's always been in line with its nature from the very beginning -- and they don't know their meaning. What knows their meaning is sanna. The one that falls for their meaning is also sanna, which comes out of this deluded mind. Once we are wise to this labelling, all these things disappear. Each has its separate reality. This is what it means to be wise to these things....... Feelings (vedana) are the feelings of pleasure, pain, and indifference that arise from the body. The body is a phenomenon that has existed since before these feelings arose. Pains arise, remain, and then vanish. The body is the body. The pain is a pain. Each is a separate reality. Investigate and analyze them so as to see them for what they are -- just a feeling, just a body -- without regarding them as a being, a person, us or anyone else, ours or anyone else's. The feeling isn't us, ours, or anyone else's. It's simply something that appears for a moment and disappears for a while, in line with its nature. That's what the truth is....... Sanna means labeling. Whatever it labels -- things near, far, past, present, or future -- whatever it labels, it vanishes immediately. It keeps vanishing -- arising and vanishing, arising and vanishing -- so how can we regard it as a self, a being, a person? Here we're referring to discernment on the refined level, penetrating down in line with the truth that is clear to our heart without our having to ask anyone else....... Sankhara means thought-formation: forming good thoughts, bad thoughts, neutral thoughts. Whatever it forms is simply a matter of arising and vanishing, arising and vanishing. We can't get any sense out of these thought-formations at all if sannas don't take up where they leave off and turn them into issues. As for sannas, we already know them clearly, so what is there to form thoughts, pick up where they leave off and grasp at them, turning them into long issues? All there is, is just the arising and vanishing in the mind. This is thought-formation. It's one reality, which the Buddha calls the sankhara khandha. Khandha means heap or aggregate. Rupa khandha means the physical heap. Vedana khandha means the heap of feelings. Sanna khandha means the heap of labels, the aggregate of labels. Sankhara khandha means the heap of thought-formations, the aggregate of thought-formations....... Vinnana khandha means the aggregate or heap of cognizance, that which takes note the moment external things make contact, as when visual images make contact with the eye and cognizance occurs. As soon as the object passes, this cognizance vanishes. No matter what thing it takes note of, it's always ready to vanish with that thing. What sense or substance can we get out of these five khandhas? How can we assume them to be us or ours?...... This is what the issues of the five khandhas are like. They've occurred this way, appeared this way, arisen and vanished this way one after another continually from the day of our birth to the present moment. We can't find any meaning or substance in them at all, unless the mind labels and interprets them, grasping onto them as being itself or belonging to itself and then carrying their weight -- which is heavier than an entire mountain -- within itself, without any reward. Its only reward is suffering and stress, because its own delusion has caused these things to reward it....... When the mind has investigated and seen these things clearly with sharp discernment, then the body is true in its body way, in line with the principles of nature that are made clear with discernment. Feelings of pain, pleasure, and indifference in the body are known clearly in line with their truth. Feelings in the mind -- the pleasure, pain, and indifference arising in the mind -- are the factor the mind continues to be interested in investigating. Even though we may not yet be abreast of these things, they have to be alerting the mind to investigate them at all times, because on this level we aren't yet able to keep abreast of feelings in the mind -- in other words, the pleasure, pain, and indifference exclusively in the mind that aren't related to feelings in the body....... Cognizance is simply a separate reality. We see this clearly as it truly is. The mind has no more doubts that would cause it to latch onto these things as its self, because each is a separate reality. Even though they dwell together, they're like a piece of fruit or an egg placed in a bowl. The bowl has to be a bowl. The egg placed there is an egg. They aren't one and the same. The mind is the mind, which lies in the bowl of the body, feelings, labels, thought-formations, and cognizance, but it's not the body, feelings, labels, thought-formations, or cognizance. It's simply the mind, pure and simple, inside there. When we clearly make the distinction between the mind and the khandhas, that's how it is....... Now that the mind clearly understands the body, feelings, labels, thought-formations, and cognizance, with nothing more to doubt, all that remains is the fidgeting and rippling exclusively within the mind. This rippling is a subtle form of sankhara that ripples within the mind, a subtle form of pleasure, a subtle form of stress, a subtle form of sanna appearing in the mind. That's all there is. The mind will investigate and analyze these things at all times with automatic mindfulness and discernment. The mind on this level is very refined. It has let go of all things. The five khandhas no longer remain, but it hasn't yet let go of itself: its awareness. This awareness, though, is still coated with unawareness....... This is called unawareness converging. It converges in the mind and can't find any way out. The paths of unawareness are out the eyes, ears, nose, tongue, and body, leading to sights, sounds, smells, tastes, and tactile sensations. Once mindfulness and discernment have been able to cut these paths step by step, unawareness has no way out. It doesn't have any following, so it just goes 'blip. . . blip. . . blip. . .' within itself, taking just the mind as the support onto which it latches because it can't find any way out. It displays itself as a subtle feeling of pleasure, a subtle feeling of stress, a radiance that's extremely amazing as long as discernment isn't yet all-around and can't yet destroy it. The mind keeps contemplating right there....... No matter how radiant or magnificent it may be, any conventional reality -- no matter how refined -- has to display a symptom of one sort or another that will arouse the mind's suspicions enough to make it look for a way to remedy the situation. Thus the pleasure and stress that are refined phenomena appearing exclusively within the mind, together with the brightness and marvelousness, have unawareness as their ringleader; but because we have never encountered them before, we're deluded into holding onto them when we first investigate into this point, and are lulled sound asleep by unawareness so that we grasp onto the radiance -- to the pleasure, to the marvelousness, or to the magnificence arising from the unawareness embedded in the mind -- as being our self. And so we assume the mind complete with unawareness to be our self, without our realizing what we are doing....... But not for long -- because of the power of super-mindfulness and super-discernment, qualities that by now are uncomplacent. They keep scrutinizing, investigating, and analyzing back and forth in line with their nature on this level. The time will have to come when they know for sure by noticing the subtle pleasure that behaves just slightly in an irregular manner. Even though stress displays itself just barely, in line with this level of the mind, it's enough to make us suspicious: 'Eh -- why does the mind have symptoms like this? It's not constant.' The magnificence displaying itself in the mind, the marvelousness displaying itself in the mind, display irregularities just barely, but enough for mindfulness and discernment to catch sight of them....... Once they catch sight of these things, they get suspicious and take them as the point to be investigated at that moment. So now the mind -- this sort of awareness -- becomes the target of their investigation. They focus down on this point to find out, 'What is this? We've investigated everything of every sort to the point where we've been able to uproot it all, stage by stage, but this knowing nature, so bright, so amazing: What exactly is it? ' Mindfulness and discernment keep focusing on down and investigating. This point thus becomes the target of a full-scale investigation, the battlefield of automatic mindfulness and discernment at that moment. Before long, they are able to destroy the mind of unawareness that is so superlative, so amazing and magnificent from the viewpoint of unawareness, smashing and scattering it completely so that nothing, not even an atom, is left remaining in the heart....... When the nature on which we ignorantly conferred such titles as superlative and amazing is dissolved away, something on which we don't have to confer the titles of superlative or not-superlative appears in full measure. That nature is purity. And this purity: When we compare it with the mind of unawareness that we once held to be superlative and supreme, the mind of unawareness is like a pile of cow dung, while the nature that had been concealed by unawareness, once it is revealed, is like pure gold. Pure gold and squishy cow dung: Which has greater value? Even a baby sucking his thumb can answer, so we needn't waste our time and expose our stupidity by making comparisons....... This is the investigation of the mind. This level, when we have reached it, is where things are severed completely from becoming and birth in the mind, severed completely from all unawareness and craving.' Avijja-paccaya sankhara' -- 'With unawareness as condition, there occur thought-formations' -- is completely severed and becomes 'avijjayatveva asesaviraga-nirodha sankhara-nirodho, sankhara-nirodha vinnana-nirodho. . . ' -- 'Simply with the disbanding of unawareness, with no remaining passion, thought-formations disband. With the disbanding of thought-formations, cognizance disbands. . . .' all the way to 'this is the disbanding of this entire mass of stress. ' When unawareness has disbanded, the formations that are the cause of stress disband and keep disbanding, just as the Buddha said, while the formations that continue as part of the khandhas become formations pure and simple, and aren't a cause of stress. The cognizance that appears in the heart is cognizance pure and simple, and not cognizance as a cause of stress.' Vinnana-paccaya namarupam, namarupam-paccaya salayatanam, salyatana-paccaya phasso' -- whatever is a physical or mental phenomenon, a sense medium, or a sensory contact is simply its own simple nature. It can't provoke the mind that has finished its task to the point of 'evametassa kevalassa dukkhakkhandhassa nirodho hoti' -- 'This is the disbanding of this entire mass of stress.' The words, 'evametassa kevalassa' -- 'all things mentioned here' -- have absolutely disbanded. This is called disbanding in full measure....... When we disband defilement, craving, and unawareness, when we disband the world of rebirth, where do we disband it if not in the mind, which is the essence of the world of rebirth, the essence of unawareness, the essence of birth, ageing, illness, and death. The seeds of birth, ageing, illness, and death -- namely, passion and craving, with unawareness as their ringleader -- lie only here in the mind. When they are completely scattered from the mind, there is simply 'nirodho hoti' -- 'This is the disbanding. . . . ' This, then, is the work of the practice in line with the principles of the Buddha's teachings. From the time of the Buddha down to the present, these principles have remained constant. There are no deficiencies or excesses in the principles of the Dhamma taught by the Buddha that would make it unable to keep up with the tricks and deceits of the various forms of defilement. This is why it's called the middle way: the Dhamma always appropriate for curing every sort of defilement to the point where defilement no longer remains. This is how you should understand the power of the middle way. Hold to this path in your practice, because release from suffering and stress is something with a value transcending all three levels of existence. And what do we see in any of the three levels of existence that is more fantastic than the release of the heart from all suffering and stress? When we see this clearly with our reason, our efforts in the practice will be able to advance. We'll be ready to die in the battle. If it means death, then go ahead and die -- die in the battle for victory over the defilements that have smothered the heart for so long. There is no teaching, no tool at all that can attack the defilements and strike them down like the middle way taught by the Lord Buddha....... For this reason, we can be secure and confident in the words, 'Buddham saranam gacchami' -- 'I go for refuge in the Buddha' -- in that he practiced so that both the causes and the results -- everything of every sort -- were perfect and complete, before taking the Dhamma to teach the world.' Svakkhato bhagavata dhammo' -- 'The Dhamma of the Blessed One is well taught. ' He taught it well in every facet from having comprehended and seen the truth of every thing of every sort.' Sangham saranam gacchami' -- 'I go for refuge in the Sangha. ' The Noble Disciples who practiced in line with the principles of the Buddha's Dhamma -- without slacking or weakening, enabling themselves to expel defilement from their hearts, making their hearts superlative and becoming our refuge -- did so without going outside the principles of this middle way. So I ask that you listen to this and take it to heart. Don't set your heart on the deceitful and counterfeit issues filling the world of rebirth. Set your heart on the truth of the Dhamma, the truth of the practice. You will see the truth continually appearing in your heart in the midst of all the counterfeit things in the heart and throughout the world. Don't harbor any doubts, for that would be to linger over the defilements that know no end....... In practicing the Dhamma, aim at the qualities of the heart -- virtue, concentration, and discernment -- more than at material things. As for material things, if we have just enough to get by, that's plenty enough. Wherever you go. . . . We are born from human beings. We monks come from people. People have homes; we monks need places to stay -- enough to provide ordinary shelter -- but they should be just enough to get by. Don't make them fancy. Don't go competing with the world outside. That would simply foster your own defilements and make you known throughout the world in a way that the defilements would ridicule. Make yourself known instead for your virtue, concentration, and discernment, your conviction and persistence. Make yourself known for having striven to cure yourself or extricate yourself, to gain release from defilement and the mass of stress in the cycle of rebirth. This is what it means genuinely and directly to enhance your stature. Don't abandon your efforts. Make it to the other shore of this turning, churning cycle in this lifetime -- which is much surer than any other lifetime, any other time or place. And don't forget, wherever you go: Don't get involved in construction work. Everywhere we go these days, there's construction work and monks involved in it. It's enough to make you sick. As soon as they meet each other: 'How's it going with your meeting hall? ' 'How's it going with your school? Are you finished yet? How much has it cost? ' Whenever there's a project, whatever the project, they go harassing lay people, gathering up funds, so that the lay people have to spend money and get embroiled too, without any respite. Let the lay people have enough money so that they can stash some of it away. They practically kill themselves just to scrape together a little cash, but instead of being able to use it to provide for their stomachs, for their families, their children, and other essentials, and for making merit at their leisure, they end up having to hand it all over to help the monks who harass them by fund-raising to the point where they're left empty-handed. This is the religion of harassing the world, which the Buddha never practiced and never taught us to practice. So I want you all to understand this. The Buddha never acted this way. This is the religion of material objects, the religion of money, not the religion of Dhamma following the example of the Buddha....... Look around us: Monks' dwellings as large as Doi Inthanon. [*] How many stories do they have? They stretch up to the sky. How luxurious are they? How much do they make you sick to your heart? Even my own dwelling, I can't help feeling embarrassed by it, even though I stay there against my will and have to put up with the embarrassment. They sent the money to build it without letting me know in advance. I'm ashamed of the fact that while I have asked for alms all my life, my dwelling. . . even a palace in heaven is no match for it, while the people who give alms live in shacks no bigger than your fist. What's appropriate, what's fitting for monks who are habitually conscious of danger, is to live wherever you can squeeze yourself in to sit and lie down. But as for your effort in the practice, I ask that you be solid and stable, diligent and persevering....... [*] The tallest mountain in Thailand....... Don't waste your time by letting any job become an obstacle, because exterior work, for the most part, is work that destroys your work at mental development for the sake of killing and destroying defilement. This is the major task in body and mind for monks who aim at release and feel no desire to come back to be reborn and die, to carry the mass of major and minor sufferings in levels of becoming and birth any more. There's no danger greater than the danger of defilement smothering the heart, able to force and coerce the heart into suffering everything to which the Dhamma doesn't aspire. There's no suffering greater than the suffering of a person oppressed by defilement. If we don't fight with defilement while we're ordained, will we be able to fight with it after we die? The vagaries of life and the body are things we can put up with, but don't put up with the oppression of defilement any longer, for that wouldn't be at all fitting for monks who are disciples of the Tathagata....... Whether things may be just enough to get by, or however much they may be lacking, be sure to look to the Tathagata as your refuge at all times. Don't let things that are unnecessary for monks become luxurious beyond all reason -- such as building things to the point of competing with the world outside and being crazy for hollow rank and fame, without being interested in building the Dhamma to revive the heart from its stupor. The people of the world live in flimsy little shacks that are ready to collapse at a sneeze. Whatever they get, they deny their own stomachs and their families so that they can make merit and give donations to monks. But monks live in many-storied mansions -- fancier and more luxurious than those of heavenly beings -- as if they had never lived in tiny shacks with their parents before becoming ordained. And who knows what they have decorating their mansions in competition with the world outside? It makes you more embarrassed than a young bride when her mother-in-law sneezes and passes wind so loud she practically faints. We forget that our heads are shaved: Why don't we ever think about what that means? Aren't we becoming too shameless? This isn't in line with the principles of the religion that teach those who are ordained to cure their defilements by seeing the dangers in worldly comforts. These sorts of things clutter up the religion and the hearts of us monks, so I ask that you not think of getting involved in them. Be conscious always of the fact that they aren't the principles of the Dhamma for curing defilement in a way the heart can see clearly. Instead, they're means for making monks forget themselves and become involved in the business of defilement, which is none of their business as monks at all....... The primary principle of the Dhamma for monks is 'rukkhamula-senasanam nissaya pabbajja, tatha te yava-jivam ussaho karaniyo' -- 'Once you have ordained in the religion of the Buddha, you are to live under the shade of trees, in forests and mountains, in caves, under overhanging cliffs, in the open, by haystacks, which are all places suitable for killing defilement, for wiping out the defilements in your hearts. Try to act in this way all of your life. ' Everything else -- such as the things termed 'extraneous gains' (atireka-labho) -- are unnecessary comforts....... The work the Buddha would have us do is the contemplation of kesa, loma, nakha, danta, taco; taco, danta, nakha, loma, kesa: hair of the head, hair of the body, nails, teeth, skin; skin, teeth, nails, hair of the body, hair of the head, and from there on to the 32 parts of the body -- beginning with hair of the head, hair of the body, nails, teeth, skin, flesh, tendons, bones, marrow, spleen, heart, liver, membranes, kidneys, lungs, intestines, stomach, gorge, and feces -- which exist in each of us.' Try to unravel these things with your discernment so as to see them as they truly are. When you have completed this work with the full mindfulness and discernment of heroes, then release from suffering -- that tremendous treasure -- will be yours. ' Listen to that! Isn't it far removed from the way we like to take our pleasure with the scraps and leftovers that the Buddha taught us to relinquish in every word, every phrase, every book of the Dhamma?...... We ourselves are the adversaries of the teachings of the religion. We luxuriate in everything the Dhamma criticizes. Lay people are no match for us. Whenever they get anything good, they use it to make merit and give to monks. Whatever they eat and use is just so as to get by. All they ask for is good things to give to monks, in line with their nature as merit-seekers, while we monks have become luxury-seekers. Our dwellings are fine, the things we use are fine, and on top of that some of us have radios, TV sets, cars. . . . If you compare this with the basic rules of the Dhamma and Vinaya, it makes you more heartsick than you can say. How is it that we have the stomach to kill the Buddha red-handed this way with our shameless and unthinking ostentation as monks? It really makes you embarrassed. So I ask that each of you reflect a great deal on these matters. If you've ordained really for the sake of the Buddha, Dhamma, and Sangha -- and not for the sake of being adversaries of the Buddha's teachings -- I ask that you reflect on the Dhamma and the path followed by the Buddha more than on any other matter. No time excels the time of the Buddha, Dhamma, and Sangha that they have set as an example for us to follow. This is a very important principle. I ask that you all follow the principles of the time of the Buddha. The results, which are refreshing and satisfying, are sure to appear in line with the principles of the well-taught Dhamma, the Dhamma that leads out from suffering. There's no way to doubt this....... These things I've practiced to a fair extent myself. I used to be a junior monk too, you know. When I went to study and train with my teachers -- and especially Ven. Acariya Mun -- I really listened. I listened to him speak. He would speak half in earnest, half in jest, in the ordinary way of teachers talking with their students, but I would never listen in jest. I always listened in earnest and took things to heart. I had the greatest imaginable love and fear and respect for him. I'd hold to every facet of what he'd say that I could put into practice. What I've been able to teach my students is due to the power of what he taught me. For this reason, even though in this monastery we may conduct ourselves somewhat differently from other monasteries in general, I'm confident in line with the principles of reason and of the Dhamma and Vinaya so that I'm not worried about the matter. I don't think that what we do is wrong, because I have the example of the Buddha's teaching and of my teachers -- everything of every sort that follows the original patterns -- which is why I've led my fellow meditators to practice this way all along. Whether this is right or wrong, we have to decide in line with the principles of reason. Deference to people is an affair of the world, an affair of individuals, and not an affair of the Dhamma and Vinaya, which are fixed principles for the practice. Speaking in line with the Dhamma for the sake of understanding and right practice: That's the genuine Dhamma. For this reason, an unwillingness to speak the truth for fear of stepping on someone's toes is not a trait for those who aim at the Dhamma together. This seems enough for now, so I'll ask to stop here.

The Fangs of Unawareness

An excerpt from a talk given July 16, 1982. . . . This state of mind with its unawareness is a magnificent mind, bold and daring -- not only radiant, but also bold and daring as well, and reckless because of its daring, in thinking that it's smart. It's not reckless in the ordinary way. It's reckless in line with its nature as a state of mind of this sort. This is called the nine forms of mana, or conceit. The nine forms of conceit lie right here. The Buddha explains this in the five higher fetters (sanyojana): passion for form, passion for formlessness, conceit, restlessness, and unawareness. Conceit means to assume -- to assume that the state of mind blended into one with unawareness is one's self, that it's 'me' or 'mine', and then taking it to make comparisons: 'How is it with those people or these people? Are their minds on a par with mine? Higher than mine? Lower than mine?' This is why there are nine forms of conceit. In other words, three times three is nine. For example, our mind is lower than theirs, and we assume it to be lower than theirs, higher than theirs, or on a par. Our mind is on a par with theirs, and we assume it to be lower than theirs, higher than theirs, or on a par. Our mind is higher than theirs, and we assume it to be lower than theirs, higher than theirs, or on a par. The refined level of defilement takes this state of mind out to make the comparison -- because it's in the phase where it has fangs. Its fangs are growing sharp. The fangs of unawareness: They're called conceit, or self-assumption. Once this state is dissolved, what is there to assume? What is there to be radiant? To be defiled? To be bold and daring? To be afraid? There isn't anything, once that nature dissolves through the power of investigation. These things, you know, are phenomena that create problems in line with their level. Their level is subtle, so they manage to create subtle problems. Blatant defilements create blatant problems. Subtle defilements create subtle problems. When the defilements are gone, there's nothing to create any problems. There are no more problems in any way, no more conditions for conventional reality to make further connections. All that remains is absolute purity, which is why there are no more problems....... Absolute purity is a condition for what? What problems does it create? The Buddha says that we run out of problems. This is where they run out. However many levels of becoming and birth there may be in the mind, it has known them step by step until it reaches the converging point, leaving just the seeds of these things that get planted here and there as birth. So we burn them up with tapas, the fire of our effort, until they are completely eradicated. So now are there any levels of becoming and birth to make further connections? Whom do we have to ask? Even if the buddha were sitting right in front of us, we wouldn't ask him, because the truth is the same for us as it is for him. There's nothing different enough for us to ask. This is why the Dhamma is said to be sanditthiko: We know it and see it ourself. Paccattam veditabbo vinnuhi: Those who know it, know it for themselves alone. This means that only those who know it from the practice can know it. It can't be made available to anyone else....... This is what the Buddha calls vusitam brahmacariyam: It's the end of the job. The earth-shattering job is done -- earth-shattering because becoming and birth build themselves up with earth, water, wind, and fire; or because any level of becoming and birth is a matter of convention, which is now overturned. This is why we say it's earth-shattering. So what is there to move in and take up residence in the mind?...... Now we can watch defilement. Once we have completely killed defilement in this mind, then how can defilement be kept hidden from us when it displays itself in anyone else's mind or actions? This mind can't help but know it every time. As they say, defilement ordinarily rules us completely without our knowing it, but how can the Buddha and the arahants have any trouble seeing? They see in the flash of an eye and they're already disgusted. Those who know, know to the point where they're disgusted: What do you say to that? As for us, we're the blind living with the blind. We don't know our own affairs or those of anyone else. Neither side knows, but each side thinks that it knows, assumes that it knows, assumes that it's right -- and so both sides argue and bite each other like dogs because their inner eyes don't see. They don't have the eye of discernment like the Buddha and the Noble Disciples. This is the way it is with defilement: It has to assume itself and exalt itself. The more vile it is, the more it assumes itself to be good. This is the way defilement is. It has never submitted to the truth of the Dhamma from time immemorial....... For this reason, we practice to stamp out these things. Don't let them linger in the heart. Stamp them out till they're completely scattered and smashed, and then you can be at your ease: the mind completely open and yet a reservoir for the quality of purity, without an inkling of convention passing in. If we were to make a comparison with conventional reality, it's an outer space mind, but that's just a manner of speaking.

The Outer Space of the Mind

August 24, 1982 / People who practice in earnestness, trying to develop and improve the qualities in their hearts step by step, beginning with virtue, the stages of concentration, and the levels of discernment, are -- to make a comparison -- like the people who build a rocket or a satellite to travel in outer space. They have to put their vehicle into good shape. Otherwise it won't get off the ground -- because the things that can act as obstacles to their vehicle are many. The object that's going to travel in space has to be developed in order to be completely suited to its environment in every way. Before they can get it safely past its obstacles, they need to have made ample calculations. Even then, there are times when mishaps occur. But once the vehicle has been thoroughly developed, it can travel easily in outer space without any mishaps of any sort. This is an analogy for the minds of those who practice, who have developed their inner qualities and put them in to shape....... The heart is what will step out beyond the realm of conventional realities that exert a gravitational pull on it, into the outer space beyond convention: to vimutti, or release. The things that act as obstacles, preventing it from stepping out, are the various kinds of defilement....... For this reason, we have to make a very great effort. The defilements have various levels of crudeness and subtlety, so in developing the heart so as to pass through the crudeness and subtlety of the various levels of conventional reality -- and of the defilements in particular -- we must try to make it just right. We must use whatever qualities are needed to get the mind past the crudeness of conventional realities or defilement, stage by stage, by means of our practice, by means of our efforts to improve and develop it. Our persistence has to be strong. Our efforts, our endeavors in all ways have to be strong. Mindfulness and discernment are the important factors that will take the heart beyond the various obstacles thwarting it step by step. All of the techniques and strategies taught by the Buddha in the area of meditation are means for developing the heart so that it will be suited to transcending the realm of conventional reality and reaching outer space: nibbana....... What is it like, the outer space of the Dhamma? They no longer doubt about whether the outer space of the world exists or not. The things that lie within conventional reality are known to exist. Outer space beyond our atmosphere is another level of conventional reality. Outer space: What is it like? Does it exist? How does our world in the atmosphere differ from the things outside the world of our atmosphere called outer space? Both of these levels exist....... The mind that lies in the realm of conventional reality -- surrounded and controlled -- is like the various objects in the world trapped by the pull of gravity at all times. The mind is trapped by the pull of defilement in just the same way. It can't escape, which is why it must develop its strength to escape from the world of this gravitational pull. This gravitational pull is something the Buddha has already explained. In brief, there is craving for sensuality, craving for becoming, and craving for no becoming. The details -- the branches and offshoots -- are more than can be numbered. They fill this world of conventional realities. They are all factors that make the mind attached and entangled -- loving, hating, and resenting different things, different beings, different people. All these factors can be adversaries to the heart and come from the preoccupations of the heart itself that labels things and misinterprets them....... For this reason, the principles of the Dhamma that the Buddha taught in the area of meditation for developing and modifying the heart are very appropriate for helping us as meditators to escape from all the things in our hearts that exert a pull on us or weigh us down. These things are hard to remove, hard to remedy, hard to sever, which is why we need a Teacher to guide us. If we had no Teacher, the living beings in the three realms of the cosmos -- no matter how many thousands or millions of forms and levels there are -- would all be as if deaf and blind. Not one of them would be able to escape from this darkness and blindness. This is why we should have a heartfelt sense of the awesomeness of the arising of a Buddha, who leads living beings to escape from this gravitational pull, from this oppressiveness, safely and in large numbers -- to the point where no one else can compare -- beginning with each Buddha's foremost disciples and on to the end of his dispensation, when his teachings no longer exist in the hearts of living beings, which is the final point in his work of ferrying living beings from all sorts of blindness, darkness, suffering, and stress....... Our present Buddha performed these duties with the full mindfulness and discernment of his great mercy and compassion, beginning with the day of his Awakening. It's as if he took a large ship and cast anchor in the middle of the ocean in order to gather the living beings of various kinds and strengths adrift in the water on the verge of death and bring them on board stage by stage. Those who take an interest in the Dhamma are like beings who struggle to get on board the Buddha's ship that has cast anchor in the middle of the sea. They keep climbing on board, climbing on board, until the day when the beings of the world have no more belief in the teachings of the religion. That's when the ship will no longer have any function. Those who are still left in the sea will have to stay there adrift, with no more way of escape. They are the ones who are to become food for the fishes and turtles....... Those who have come on board, though, are the various stages of those who have been able to escape, as mentioned in the four types of individuals, beginning with the ugghatitannu, vipacitannu and neyya. These are the ones who have come on board. How high or low they are able to go depends on their individual capabilities. There are those who escape completely -- those free of defilement; there are those on the verge of escape -- the non-returners (anagami); those in the middle -- the once-returners (sakidagami); and then the stream-winners (sotapanna); and finally ordinary good people. Here we're referring to the Buddha's ship in its general sense. He uses it to salvage living beings, beginning from the day of his Awakening until the point when the teachings of the religion have no more meaning in the world's sensibilities. That's the final point. Those who remain are the diseased who can find no medicine or physician to treat their illnesses and are simply awaiting their day to die....... So now we are swimming and struggling toward the Buddha's large ship by making the effort of the practice. In particular, now that we have ordained in the Buddha's religion and have developed a feel for his teaching, this makes us even more moved, even more convinced of all the truths that he taught rightly about good and evil, right and wrong, hell, heaven, the Brahma worlds, and nibbana, all of which are realities that actually exist....... We have followed the principles of the Buddha's Dhamma, and in particular the practice of meditation. Try to build up your strength and ability without flagging, so as to resist and remove all the things that coerce or exert a gravitational pull on the heart. Don't let yourself become accustomed to their pull. They pull you to disaster, not to anything else. They're not forces that will pull you to what is auspicious. They'll pull you to what's inauspicious, step by step, depending on how much you believe, give in, and are overcome by their pull. Suffering will then appear in proportion to how much you unconsciously agree, give in, and are overcome by their pull. Even though there are the teachings of the religion to pull you back, the mind tends to take the lower path more than the path of the religion, which is why it is set adrift. But we're not the type to be set adrift. We're the type who are swimming to release using the full power of our intelligence and abilities....... Wherever you are, whatever you do, always be on the alert with mindfulness. Don't regard the effort of the practice as tiring, as something wearisome, difficult to do, difficult to get right, difficult to contend with. Struggle and effort: These are the path for those who are to gain release from all stress and danger, not the path of those headed downward to the depths of hell, blind and in the dark by day and by night, their minds consumed by all things lowly and vile....... The Noble Ones in the time of the Buddha practiced in earnest. With the words, 'I go to the Buddha for refuge,' or 'I go to the Sangha for refuge,' we should reflect on their Dhamma, investigating and unraveling it so as to see the profundity and subtlety of their practice. At the same time, we should take their realizations into our hearts as good examples to follow, so that we can conduct ourselves in the footsteps of their practices and realizations. 'I go to the Buddha for refuge.' We all know how difficult it was for him to become the Buddha. We should engrave it in our hearts. Our Teacher was the first pioneer in our age to the good destination for the sake of all living beings. Things were never made easy for him. From the day of his renunciation to the day of his Awakening, it was as if he were in hell -- there's no need to compare it to being in prison -- because he had been very delicately brought up in his royal home. When he renounced the household life, he faced great difficulties in terms of the four necessities. In addition, there were many, many defilements in his heart related to his treasury and to the nation filled with his royal subjects. It weighed heavily on his heart at all times that he had to leave these things behind. He found no comfort or peace at all, except when he was sound asleep. As for us, we don't have a following, don't have subjects, have never been kings. We became ordained far more easily than the Buddha. And when we make the effort of the practice, we have his teachings, correct in their every aspect, as our guide. Our practice isn't really difficult like that of the Buddha, who had to struggle on his own with no one to guide him. On this point, we're very different. We have a much lighter burden in the effort of the practice than the Buddha, who was of royal birth. Food, wherever we go, is full to overflowing, thanks to the faith of those who are already convinced of the Buddha's teachings and are not lacking in interest and faith for those who practice rightly. For this reason, monks -- wherever they go -- are not lacking in the four necessities of life, which is very different from the case of the Buddha....... All of the Noble Disciples who followed in the Buddha's footsteps were second to him in terms of the difficulties they faced. They had a much easier time as regards the four necessities of life, because people by and large had already begun to have faith and conviction in the teachings. But even so, the disciples didn't take pleasure in the four necessities more than in the Dhamma, in making the single-minded effort to gain release from suffering and stress. This is something very pleasing, something very worthy to be taken as an example. They gave their hearts, their lives -- every part of themselves -- in homage to the Buddha and Dhamma, to the point where they all became homage to the Sangha within themselves. In doing so, they all encountered difficulties, every one of them. Because the Dhamma is something superior and superlative, whoever meets it has to develop and prosper through its power day by day, step by step, to a state of superlative excellence. As for the defilements, there is no type of defilement that can take anyone to peace, security, or excellence of any kind....... The defilements know this. They know that the Dhamma far excels them, so they disguise themselves thoroughly to keep us from knowing their tricks and deceits. In everything we do, they have to lie behind the scenes, showing only their tactics and strategies, which are nothing but means of fooling living beings into falling for them and staying attached to them. This is very ingenious on their part. For this reason, those who make the effort of the practice are constantly bending under their gravitational pull. Whether we are doing sitting meditation, walking meditation -- whatever our posture -- we keep bending and leaning under their pull. They pull us toward laziness and lethargy. They pull us toward discouragement and weakness. They pull us into believing that our mindfulness and discernment are too meager for the teachings of the religion. They pull us into believing that our capacities are too meager to deserve the Dhamma, to deserve the paths, fruitions, and nibbana, or to deserve the Buddha's teachings. All of these things are the tactics of the pull of defilement to draw us solely into failure, away from the Dhamma. If we don't practice the Dhamma so as to get above these things, we won't have any sense at all that they are all deceits of defilement. When we have practiced so as to get beyond them step by step, though, they won't be able to remain hidden. No matter how sharp and ingenious the various kinds of defilement may be, they don't lie beyond the power of mindfulness and discernment. This is why the Buddha saw causes and effects, benefits and harm, in a way that went straight to his heart, because of his intelligence that transcended defilement....... For this reason, when he taught the Dhamma to the world, he did so with full compassion so that living beings could truly escape from danger, from the depths of the world so full of suffering. He wanted the beings of the world to see the marvelousness, the awesomeness of the Dhamma that had had such an impact within his heart, so that they too would actually see as he did. This is why his proclamation of the Dhamma was done in full measure, for it was based on his benevolence. He didn't proclaim it with empty pronouncements or as empty ceremony. That sort of thing didn't exist in the Buddha. Instead, he was truly filled with benevolence for the living beings of the world. His activities as Buddha -- the five duties of the Buddha we are always hearing about -- he never abandoned, except for the few times he occasionally set them aside in line with events. But even though he set them aside, it wasn't because he had set his benevolence aside. He set them aside in keeping with events and circumstances. For example, when he spent the rains alone in the Prileyya Forest, he had no following, and none of the monks entered the forest to receive instruction from him, which meant that this activity was set aside. Other than that, though, he performed his duties to the full because of his benevolence, with nothing lacking in any way....... This is a matter of his having seen things clearly in his heart: the harm of all things dangerous, and the benefits of all things beneficial. The Buddha had touched and known them in every way, which is why he had nothing to doubt. His teaching of the Dhamma regarding harms and benefits was thus done in full measure. He analyzed harm into all its branches. He analyzed benefits into all their branches and completely revealed the differing degrees of benefits they gave. The beings of the world who had lived drearily with suffering and stress for untold aeons and were capable of learning of the excellence of the Dhamma from the Buddha: How could they remain complacent? Once they had heard the teachings of the religion truly resonating in their very own ears and hearts -- because of the truth, the honesty, the genuine compassion of the Buddha -- they had to wake up. The beings of the world had to wake up. They had to accept the truth....... That truth is of two kinds. The truth on the side of harm is one kind of truth: It really is stressful, and the origin of stress really creates stress to burn the hearts of living beings. As for the path, it really creates ease and happiness for living beings. Those who listened to these truths, listened with all their hearts. This being the case, the strength of will they developed, their conviction, and their clear vision of both harm and benefits all gathered to become a strength permeating the one heart of each person. So why shouldn't these things reveal their full strength and manifest themselves as persistence, effort, earnestness, and determination in every activity for the sake of gaining release from all dangers and adversity by means of the Dhamma?...... This is why the disciples who heard the Dhamma from the Buddha, from the mouth of the foremost Teacher, felt inspired and convinced. Many of them even came to see the Dhamma and gain release from suffering and stress, step by step to the point of absolute release, right there in the Buddha's presence. As we've seen the texts say: When the Buddha was explaining the Dhamma for the sake of those who could be taught, his followers -- such as the monks -- attained the Dhamma to ultimate release, nibbana, in no small numbers. This is what happens when truth meets with truth. They fit together easily with no difficulty at all. Those who listened did so by really seeing the benefits and harm, really convinced by the reasons of the Dhamma taught by the Buddha, which is why they gained clear results right then and there....... The Dhamma -- both the harm and benefits that the Buddha explained in his day and age, and that existed in the hearts of his listeners in that day and age: In what way is it different from the truths existing in our hearts at present? They're all the same nature of truth, the same Noble Truths. They don't lie beyond the four Noble Truths, either in the Buddha's time or in the present....... The Buddha's instructions were the truth of the path, teaching people to have virtue, concentration, and discernment so that they could truly understand the affairs of stress straight to the heart and remove the cause of stress, which is a thorn or a spear stabbing the heart of living beings, creating suffering and stress that go straight to the heart as well. The truth of stress exists in our bodies and minds. The truth of the origin of stress reveals itself blatantly in our hearts in our every activity. What can reveal itself only intermittently, or not at all, is the path -- even though we are listening to it right now....... What is the path? Mindfulness and discernment. Right View and Right Attitude: These things refer to the levels of discernment. If we add Right Mindfulness, then when we have these three qualities nourishing the heart, Right Concentration will arise because of our right activities. Right Activity, for those who are to extricate themselves from stress, refers primarily to the work of removing defilement -- for example, the work of sitting and walking meditation, the work of guarding the heart with mindfulness, using mindfulness and discernment continually to investigate and contemplate the different kinds of good and bad things making contact with us at all times. This is called building the path within the heart....... When we bring the path out to contend with our adversary -- the origin of stress -- what facet is the adversary displaying? The facet of love? What does it love? What exactly is the object it loves? Here we focus mindfulness and discernment in on unraveling the object that's loved. What is the object in actuality? Unravel it so as to see it through and through, being really intent in line with the principles of mindfulness and discernment. Reflect back and forth, again and again, so as to see it clearly. The object that's loved or lovable will fade away of its own accord because of our discernment. Mindfulness and discernment wash away all the artifice, all that is counterfeit in that so-called love step by step until it is all gone. This is the discernment we build up in the heart to wash away all the artifices, all the filth with which the defilements plaster things inside and out....... Outside, they plaster these things on sights, sounds, smells, tastes, and tactile sensations. Inside, they plaster them on labels -- sanna -- that go out our eyes. . . . They plaster things beginning with our eyes, ears, nose, tongue, and body, stage by stage. There's nothing but the plaster of defilement. When we meet with these things, seeing them or hearing them, sanna -- labels and interpretations -- and sankhara -- thought-formations -- appear in the mind. These continue plastering layer on layer....... For this reason, we must use discernment to investigate. Whatever is plastered outside, wash that plastering away. Then turn around to wash away the plastering inside. When we have seen these things clearly with discernment, how can discernment help but turn to find the important culprit, the deceiver inside? It has to turn inside. In using mindfulness and discernment, this is how we must use them. When we investigate, this is how we investigate -- and we do it earnestly. This is Right Activity in the area of the practice....... Right Speech: As I've said before, we speak in line with the ten topics of effacement (sallekha-dhamma). We don't bring matters of the world, politics, commerce, matters of women and men, matters of defilement and craving to converse among ourselves so as to become distracted and conceited, piling on more defilement and stress, in line with the things we discuss. With the topics of effacement -- that's what the Buddha called them -- we speak of things that will strengthen our will to make persistent effort, making us convinced and inspired with the Dhamma. At the same time, these topics are warnings against heedlessness and means of washing away the various kinds of defilement when we hear them from one another. This is Right Speech in the area of the practice....... Right Livelihood: Feed your heart with Dhamma. Don't bring in poison -- greed, anger, delusion, or lust -- to feed the heart, for these things will be toxic, burning the heart and making it far more troubled than any poisonous substances could. Try to guard your heart well with mindfulness and discernment. The savor of the Dhamma, beginning with concentration as its basis, will appear as peace and calm within the heart in proportion to the levels of concentration. Then use discernment to unravel the various things that the mind labels and interprets, so as to see them clearly step by step. This is called Right Livelihood -- guarding the heart rightly, feeding it correctly with the nourishment of the Dhamma, and not with the various kinds of defilement, craving, and mental effluents that are like poisons burning the heart. Reduce matters to these terms, meditators. This is called Right Livelihood in the practice of meditation....... Right Effort, as I've said before, means persistence in abandoning all forms of evil. This covers everything we've said so far. The Buddha defines this as persistence in four areas, or of four sorts, [*] but since I've already explained this many times, I'll pass over it here....... [*] Making the effort (1) to prevent evil from arising, (2) to abandon evil that has arisen, (3) to give rise to the good, and (4) to maintain and perfect the good that has arisen.

Right Mindfulness: What does the Buddha have us keep in mind? All the things that will remove defilement. For example, he has us keep the four frames of reference in mind: being mindful as we investigate the body; being mindful as we investigate feelings; being mindful as we investigate the mind; being mindful as we investigate phenomena that involve the mind, arise in the mind, arise and then vanish, vanish and then arise, matters of past and future appearing in the present all the time. We keep investigating in this way. If we investigate so as to make the mind progress in tranquility meditation, Right Mindfulness means using mindfulness to supervise our mental repetition. From there it turns into Right Concentration within the heart. This is called building the Dhamma, building tools for clearing our way, loosening the things that bind and constrict the heart so that we can make easy progress, so that we aren't obstructed and blocked by the force of the things I have mentioned....... Only the religion, or only the Dhamma, can remove and scatter all the things that have bound us for countless aeons, clearing them away so that we can make easy progress. When the mind is centered in concentration, then confusion and turmoil are far away. The mind is still and dwells in comfort and ease. When the mind develops discernment from investigating and contemplating the things that obstruct it, it makes easy progress. The sharper its discernment, the wider the path it can clear for itself. Its going is smooth. Easy. It advances by seeing and knowing the truth, without being deluded or deceiving itself. Genuine discernment doesn't deceive itself, but instead makes smooth progress. It unravels all the things that obstruct it -- our various attachments and misconstruings -- so as to see them thoroughly, as if it were slashing away the obstacles in its path so that it can progress step by step as I've already explained to you. The most important basis for its investigation is the body. Bodies outside or the body inside, investigate them carefully and thoroughly, for they're all Noble Truths....... They're all the path, both inside and out. Investigate and unravel them so as to see them clearly -- and while you're investigating them, don't concern yourself with any other work more than with the work of investigation. Use discernment to investigate in order really to know, really to see these things as they are, and uproot the counterfeit labels and assumptions that say that they're pretty and beautiful, lovely and attractive....... Investigate so as to penetrate to the truth that there is nothing at all beautiful or attractive about them. They're thoroughly filthy and repulsive: your body and the bodies of others, all without exception. They're all filled with filthy and repulsive things. If you look in line with the principles of the truth, that's how they are. Discernment investigates, peering inward so as to see clear through -- from the skin outside on into the inside, which is putrid with all kinds of filth -- for the sake of seeing clearly exactly what is pretty, what is beautiful, what is lovely and attractive. There's nothing of the sort in any body. There are only the lying defilements that have planted these notions there....... When we have really investigated on in, we see that these notions are all false. The genuine truth is that these bodies aren't pretty or beautiful. They're nothing but repulsive. When they fall apart, what are they? When they fall apart, earth is earth -- because earth is what it already was when it was still in the body. The properties of water, wind, and fire were already water, wind, and fire when they were in the body. When the body falls apart, where do these things ever become gods and Brahmas, heaven and nibbana? They have to be earth, water, wind, and fire in line with their nature. This is how discernment investigates and analyzes so as to see clearly. This is how we use clear-seeing discernment to clear away the things obstructing and distorting our vision. Now there's no more such thing as being constricted or blocked. Our discernment, if we use it, has to be discernment all the day long....... Wherever discernment penetrates, it sees clearly, clears away its doubts, and lets go, step by step, until it lets go once and for all from having known thoroughly. Once it has investigated blatant things so as to know them clearly, where will the mind then go? Once it has investigated blatant things and known them clearly, it's as if it has completely uprooted the blatant defilements that have planted thorns in different objects, such as our own body. So now where will the defilements go? Will they fly away? They can only shrink inward to find a hiding place when they are chased inside and attacked by mindfulness and discernment....... Feelings, labels, thought-formations, and cognizance: These are simply individual conditions by their nature, but they are under the control of defilement. Defilement is the basis from which they spring, so it has to regard itself as being in charge. It uses labels to make them defilement. It forms thought-formations so as to make them defilement. It cognizes and takes note so as to make these things defilement. However many feelings arise, it makes them all defilement. Defilement can't make things into Dhamma. It has to be defilement all the day long. This is how it builds itself in its various branches....... So. Investigate on in. Slash on in. Feelings of pleasure and pain: They exist both in the body and in the mind. Feeling isn't defilement. If we look in line with the principles of nature, it's simply a reality. The assumption that 'I'm pained' or 'I'm pleased' -- delusion with pain, delusion with pleasure, delusion with feelings of indifference in the body and mind: These things are defilement. The assumptions and delusions are defilement. When we really investigate inward, the various feelings aren't defilement; these four mental phenomena aren't defilement....... Once we've spotted our assumptions and construings, they retreat inward. The feelings that still exist in the body and mind, even though they aren't yet thoroughly understood, are still greatly lightened. We begin to gain an inkling of their ways, step by step. We're not deluded to the point of complete blindness as we were before we investigated. Whichever aspects of feeling are blatant and associated with the body, we know clearly. We can let go of bodily feelings. We can understand them. As for feelings remaining in the mind, for the most part they're refined feelings of pleasure. We know and let go of them in the same way when the path gains power. These feelings of pleasure are like fish in a trap: No matter what, there's no way they can escape getting cooked. They can't swim down into large ponds and lakes as they used to. They can only sit waiting for their dying day. The same holds true for the refined feeling of pleasure -- which is a conventional reality -- within the heart. It can only wait for the day it will be disbanded as a convention when the ultimate ease, which is not a convention, comes to rule the heart through the complete penetration of mindfulness and discernment. So investigate on in until you understand, reaching the point of letting go with no more concerns. What is sanna labeling? Labeling this, labeling that, making assumptions about this and that: These are all affairs of defilement using sanna. When cognizance (vinnana) takes note, it too is turned into defilement. So we investigate these things, using discernment in the same way as when we investigate feelings. We then understand. When we understand, these things become simply cognizance taking note, simply sanna labeling, without labeling so as to be defilement, without taking note so as to be defilement. Defilement then retreats further and further inward....... Ultimately, these five issues -- namely, the physical khandha, our body; the vedana khandha, feelings in the body (as for feelings in the mind, let's save those for the moment); the sanna khandha, the sankhara khandha, and the vinnana khandha -- are all clearly known in the heart, with no more doubts. The defilements gather inward, converge inward. They can't go out roaming, because they'll get slashed to bits by mindfulness and discernment. So they have to withdraw inward to find a hiding place. This, in actuality, is what the investigation is like, and not otherwise....... In our investigation as meditators, when discernment reaches any particular level, we'll know for ourselves, step by step. Both defilement and discernment: We'll know both sides at the same time. When discernment is very strong, defilement grows weaker. Mindfulness and discernment become even more courageous and unflinching. The words laziness and lethargy, which are affairs of defilement, disappear. We keep moving in with persistence day and night. This is the way it is when the path gains strength. As meditators you should take note of this and practice so as to know it and see it, so as to make it your own treasure arising in your heart. Your doubts will then be ended in every way....... We now take this atomic mindfulness and discernment and shoot it into the central point of conventional reality, the point that causes living beings to founder in the wheel of the cycle (vatta) so that they can't find their way out, don't know the way out, don't know the ways of birth, don't know who has been born as what, where they have died, what burdens of suffering and stress they have carried....... Mindfulness and discernment go crashing down into that point until it is scattered to pieces. And so now how can we not know what it is that has caused us to take birth and die? There is only defilement that is the important seed causing us to take birth and die, causing us to suffer pain and stress. The true Dhamma hasn't caused us to suffer. It has brought us nothing but pleasure and ease in line with its levels, in line with the levels of what is noble and good. The things that give rise to major and minor sufferings are all affairs of defilement. We can see this clearly. We can know this clearly. Especially when defilement has been completely scattered from the heart, it's as if the earth and sky collapse. How can this not send a tremor through the three levels of the cosmos? -- because this thing is what has wandered throughout the three levels of the cosmos. When it has been made to collapse within the heart, what is the heart like now? How does the outer space of the Dhamma differ from the outer space of the world? Now we know clearly. The outer space of this purified mind: Is it annihilation? The outer space of the world isn't annihilation. If it were annihilation, they wouldn't call it outer space. It's a nature that exists in line with the principles of its nature as outer space. The outer space of the mind released from all forms of gravitational pull, i. e. , conventional reality: What is it like? Even though we've never known it before, when we come to know it, we won't have any doubts. Even though we've never seen it before, when we come to see it, we won't have any doubts. Even though we've never experienced it before, when we come to experience it, we won't have any doubts. We won't have to search for witnesses to confirm it, the way we do with conventions in general. It's sanditthiko -- immediately apparent -- and only this fits perfectly with our heart and that outer space mind. This is what we referred to at the beginning when we talked about the outer space of the world and the outer space of the mind. The outer space of the mind -- the mind of nibbana -- is like that. Just where is it annihilated? Who experiences the outer space of the mind? If it were annihilation, who could experience it? As for where it will or won't be reborn, we already know that there's no way for it to be reborn. We know this clearly. We've removed every defilement or conventional reality that would lead to rebirth. Conventional reality is the same thing as defilement. All things -- no matter how subtle -- that have been dangers to the heart for such a long time have been completely destroyed. All that remains is the pure outer space of the mind: the mind that is pure. You can call it outer space, you can call it anything at all, because the world has its conventions, so we have to make differentiations to use in line with the conventions of the world so as not to conflict....... When we reach the level of the outer space mind, how does it feel for the mind to have been coerced, oppressed, and subject to the pull of all things base and vile, full of stress and great sufferings for aeons and aeons? We don't have to reflect on how many lifetimes it's been. We can take the principle of the present as our evidence. Now the mind is released. We've seen how much suffering there has been and now we've abandoned it once and for all. We've absolutely destroyed its seeds, beginning with 'avijja-paccaya sankhara' -- 'With unawareness as condition there occur mental formations.' All that remains is 'avijjayatveva asesa-viraga-nirodha' sankhara-nirodho' -- 'Simply with the disbanding of unawareness, with no remaining passion, thought-formations disband.' That's the outer space of the mind....... The mind released from all gravitational forces: Even though it's still alive and directing the khandhas, there's nothing to bar its thoughts, its vision, its knowledge. There's nothing to obstruct it, nothing to make it worried or relieved, nothing to make it brave, nothing to make it afraid. It is simply its own nature by itself, always independent in that way....... For this reason, knowledge of all truths has to be completely open to this unobstructed and unoppressed mind. It can know and see. If we speak of matters related to the body and khandhas, we can speak in every way without faltering, because there's nothing to hinder us. Only the defilements are what kept us from seeing what we saw and from describing the things we should have been able to describe, because we didn't know, we didn't see. What we knew was bits and pieces. We didn't know the full truth of these various things. When this was the case, how could we know clearly? How could we speak clearly? All we knew was bits and pieces, so when we spoke, it had to be bits and pieces as well....... But once we've shed these things, everything is wide open. The mind is free, vast, and empty, without limits, without bounds. There's nothing to enclose or obscure it. When we know, we really know the truth. When we see, we really see the truth. When we speak, we can speak the truth. You can call the mind brave or not-brave as you like, because we speak in line with what we experience, what we know and see, so why can't we speak? We can know, we can see, so why can't we speak? -- for these things exist as they have from the beginning. When the Buddha proclaimed the Dhamma to the world, he took the things that existed and that he saw in line with what he had known -- everything of every sort -- and proclaimed them to the world. Think of how broad it was, the knowledge of the Buddha, how subtle and profound -- because nothing was concealed or mysterious to him. Everything was completely opened to him. This is why he's called lokavidu -- one who knows the world clearly -- through the vastness of his mind that had nothing to enclose or conceal it at all....... Aloko udapadi: 'Brightness arose.' His mind was bright toward the truth both by day and by night. This is how the Buddha knew. The Noble Disciples all knew in the same way, except that his range and theirs differed in breadth. But as for knowing the truth, it was the same for them all. Here we've described both the benefits and the harm of the things involved with the mind -- in other words, both the Dhamma and the defilements -- for you as meditators to listen to and contemplate in earnestness....... So. Let's try to develop our minds so as to shoot out beyond this world of conventional realities to see what it's like. Then we won't have to ask where the Buddha is, how many Buddhas there have been, whether the Noble Disciples really exist or how many they are -- because the one truth that we know and see clearly in our hearts resonates to all the Buddhas, all the Noble Disciples, and all the Dhamma that exists. We won't have any doubts, because the nature that knows and exists within us contains them all: all the Buddhas, the community of Noble Disciples, and all the Dhamma that exists. It's a nature just right in its every aspect, with nothing for us to doubt.

Right Mindfulness: What does the Buddha have us keep in mind? All the things that will remove defilement. For example, he has us keep the four frames of reference in mind: being mindful as we investigate the body; being mindful as we investigate feelings; being mindful as we investigate the mind; being mindful as we investigate phenomena that involve the mind, arise in the mind, arise and then vanish, vanish and then arise, matters of past and future appearing in the present all the time. We keep investigating in this way. If we investigate so as to make the mind progress in tranquility meditation, Right Mindfulness means using mindfulness to supervise our mental repetition. From there it turns into Right Concentration within the heart. This is called building the Dhamma, building tools for clearing our way, loosening the things that bind and constrict the heart so that we can make easy progress, so that we aren't obstructed and blocked by the force of the things I have mentioned. Only the religion, or only the Dhamma, can remove and scatter all the things that have bound us for countless aeons, clearing them away so that we can make easy progress. When the mind is centered in concentration, then confusion and turmoil are far away. The mind is still and dwells in comfort and ease. When the mind develops discernment from investigating and contemplating the things that obstruct it, it makes easy progress. The sharper its discernment, the wider the path it can clear for itself. Its going is smooth. Easy. It advances by seeing and knowing the truth, without being deluded or deceiving itself. Genuine discernment doesn't deceive itself, but instead makes smooth progress. It unravels all the things that obstruct it -- our various attachments and misconstruings -- so as to see them thoroughly, as if it were slashing away the obstacles in its path so that it can progress step by step as I've already explained to you. The most important basis for its investigation is the body. Bodies outside or the body inside, investigate them carefully and thoroughly, for they're all Noble Truths. They're all the path, both inside and out. Investigate and unravel them so as to see them clearly -- and while you're investigating them, don't concern yourself with any other work more than with the work of investigation. Use discernment to investigate in order really to know, really to see these things as they are, and uproot the counterfeit labels and assumptions that say that they're pretty and beautiful, lovely and attractive. Investigate so as to penetrate to the truth that there is nothing at all beautiful or attractive about them. They're thoroughly filthy and repulsive: your body and the bodies of others, all without exception. They're all filled with filthy and repulsive things. If you look in line with the principles of the truth, that's how they are. Discernment investigates, peering inward so as to see clear through -- from the skin outside on into the inside, which is putrid with all kinds of filth -- for the sake of seeing clearly exactly what is pretty, what is beautiful, what is lovely and attractive. There's nothing of the sort in any body. There are only the lying defilements that have planted these notions there. When we have really investigated on in, we see that these notions are all false. The genuine truth is that these bodies aren't pretty or beautiful. They're nothing but repulsive. When they fall apart, what are they? When they fall apart, earth is earth -- because earth is what it already was when it was still in the body. The properties of water, wind, and fire were already water, wind, and fire when they were in the body. When the body falls apart, where do these things ever become gods and Brahmas, heaven and nibbana? They have to be earth, water, wind, and fire in line with their nature. This is how discernment investigates and analyzes so as to see clearly. This is how we use clear-seeing discernment to clear away the things obstructing and distorting our vision. Now there's no more such thing as being constricted or blocked. Our discernment, if we use it, has to be discernment all the day long. Wherever discernment penetrates, it sees clearly, clears away its doubts, and lets go, step by step, until it lets go once and for all from having known thoroughly. Once it has investigated blatant things so as to know them clearly, where will the mind then go? Once it has investigated blatant things and known them clearly, it's as if it has completely uprooted the blatant defilements that have planted thorns in different objects, such as our own body. So now where will the defilements go? Will they fly away? They can only shrink inward to find a hiding place when they are chased inside and attacked by mindfulness and discernment. Feelings, labels, thought-formations, and cognizance: These are simply individual conditions by their nature, but they are under the control of defilement. Defilement is the basis from which they spring, so it has to regard itself as being in charge. It uses labels to make them defilement. It forms thought-formations so as to make them defilement. It cognizes and takes note so as to make these things defilement. However many feelings arise, it makes them all defilement. Defilement can't make things into Dhamma. It has to be defilement all the day long. This is how it builds itself in its various branches. So. Investigate on in. Slash on in. Feelings of pleasure and pain: They exist both in the body and in the mind. Feeling isn't defilement. If we look in line with the principles of nature, it's simply a reality. The assumption that 'I'm pained' or 'I'm pleased' -- delusion with pain, delusion with pleasure, delusion with feelings of indifference in the body and mind: These things are defilement. The assumptions and delusions are defilement. When we really investigate inward, the various feelings aren't defilement; these four mental phenomena aren't defilement. Once we've spotted our assumptions and construings, they retreat inward. The feelings that still exist in the body and mind, even though they aren't yet thoroughly understood, are still greatly lightened. We begin to gain an inkling of their ways, step by step. We're not deluded to the point of complete blindness as we were before we investigated. Whichever aspects of feeling are blatant and associated with the body, we know clearly. We can let go of bodily feelings. We can understand them. As for feelings remaining in the mind, for the most part they're refined feelings of pleasure. We know and let go of them in the same way when the path gains power. These feelings of pleasure are like fish in a trap: No matter what, there's no way they can escape getting cooked. They can't swim down into large ponds and lakes as they used to. They can only sit waiting for their dying day. The same holds true for the refined feeling of pleasure -- which is a conventional reality -- within the heart. It can only wait for the day it will be disbanded as a convention when the ultimate ease, which is not a convention, comes to rule the heart through the complete penetration of mindfulness and discernment. So investigate on in until you understand, reaching the point of letting go with no more concerns. What is sanna labeling? Labeling this, labeling that, making assumptions about this and that: These are all affairs of defilement using sanna. When cognizance (vinnana) takes note, it too is turned into defilement. So we investigate these things, using discernment in the same way as when we investigate feelings. We then understand. When we understand, these things become simply cognizance taking note, simply sanna labeling, without labeling so as to be defilement, without taking note so as to be defilement. Defilement then retreats further and further inward. Ultimately, these five issues -- namely, the physical khandha, our body; the vedana khandha, feelings in the body (as for feelings in the mind, let's save those for the moment); the sanna khandha, the sankhara khandha, and the vinnana khandha -- are all clearly known in the heart, with no more doubts. The defilements gather inward, converge inward. They can't go out roaming, because they'll get slashed to bits by mindfulness and discernment. So they have to withdraw inward to find a hiding place. This, in actuality, is what the investigation is like, and not otherwise. In our investigation as meditators, when discernment reaches any particular level, we'll know for ourselves, step by step. Both defilement and discernment: We'll know both sides at the same time. When discernment is very strong, defilement grows weaker. Mindfulness and discernment become even more courageous and unflinching. The words laziness and lethargy, which are affairs of defilement, disappear. We keep moving in with persistence day and night. This is the way it is when the path gains strength. As meditators you should take note of this and practice so as to know it and see it, so as to make it your own treasure arising in your heart. Your doubts will then be ended in every way. We now take this atomic mindfulness and discernment and shoot it into the central point of conventional reality, the point that causes living beings to founder in the wheel of the cycle (vatta) so that they can't find their way out, don't know the way out, don't know the ways of birth, don't know who has been born as what, where they have died, what burdens of suffering and stress they have carried. Mindfulness and discernment go crashing down into that point until it is scattered to pieces. And so now how can we not know what it is that has caused us to take birth and die? There is only defilement that is the important seed causing us to take birth and die, causing us to suffer pain and stress. The true Dhamma hasn't caused us to suffer. It has brought us nothing but pleasure and ease in line with its levels, in line with the levels of what is noble and good. The things that give rise to major and minor sufferings are all affairs of defilement. We can see this clearly. We can know this clearly. Especially when defilement has been completely scattered from the heart, it's as if the earth and sky collapse. How can this not send a tremor through the three levels of the cosmos? -- because this thing is what has wandered throughout the three levels of the cosmos. When it has been made to collapse within the heart, what is the heart like now? How does the outer space of the Dhamma differ from the outer space of the world? Now we know clearly. The outer space of this purified mind: Is it annihilation? The outer space of the world isn't annihilation. If it were annihilation, they wouldn't call it outer space. It's a nature that exists in line with the principles of its nature as outer space. The outer space of the mind released from all forms of gravitational pull, i. e. , conventional reality: What is it like? Even though we've never known it before, when we come to know it, we won't have any doubts. Even though we've never seen it before, when we come to see it, we won't have any doubts. Even though we've never experienced it before, when we come to experience it, we won't have any doubts. We won't have to search for witnesses to confirm it, the way we do with conventions in general. It's sanditthiko -- immediately apparent -- and only this fits perfectly with our heart and that outer space mind. This is what we referred to at the beginning when we talked about the outer space of the world and the outer space of the mind. The outer space of the mind -- the mind of nibbana -- is like that. Just where is it annihilated? Who experiences the outer space of the mind? If it were annihilation, who could experience it? As for where it will or won't be reborn, we already know that there's no way for it to be reborn. We know this clearly. We've removed every defilement or conventional reality that would lead to rebirth. Conventional reality is the same thing as defilement. All things -- no matter how subtle -- that have been dangers to the heart for such a long time have been completely destroyed. All that remains is the pure outer space of the mind: the mind that is pure. You can call it outer space, you can call it anything at all, because the world has its conventions, so we have to make differentiations to use in line with the conventions of the world so as not to conflict. When we reach the level of the outer space mind, how does it feel for the mind to have been coerced, oppressed, and subject to the pull of all things base and vile, full of stress and great sufferings for aeons and aeons? We don't have to reflect on how many lifetimes it's been. We can take the principle of the present as our evidence. Now the mind is released. We've seen how much suffering there has been and now we've abandoned it once and for all. We've absolutely destroyed its seeds, beginning with 'avijja-paccaya sankhara' -- 'With unawareness as condition there occur mental formations.' All that remains is 'avijjayatveva asesa-viraga-nirodha' sankhara-nirodho' -- 'Simply with the disbanding of unawareness, with no remaining passion, thought-formations disband.' That's the outer space of the mind. The mind released from all gravitational forces: Even though it's still alive and directing the khandhas, there's nothing to bar its thoughts, its vision, its knowledge. There's nothing to obstruct it, nothing to make it worried or relieved, nothing to make it brave, nothing to make it afraid. It is simply its own nature by itself, always independent in that way. For this reason, knowledge of all truths has to be completely open to this unobstructed and unoppressed mind. It can know and see. If we speak of matters related to the body and khandhas, we can speak in every way without faltering, because there's nothing to hinder us. Only the defilements are what kept us from seeing what we saw and from describing the things we should have been able to describe, because we didn't know, we didn't see. What we knew was bits and pieces. We didn't know the full truth of these various things. When this was the case, how could we know clearly? How could we speak clearly? All we knew was bits and pieces, so when we spoke, it had to be bits and pieces as well. But once we've shed these things, everything is wide open. The mind is free, vast, and empty, without limits, without bounds. There's nothing to enclose or obscure it. When we know, we really know the truth. When we see, we really see the truth. When we speak, we can speak the truth. You can call the mind brave or not-brave as you like, because we speak in line with what we experience, what we know and see, so why can't we speak? We can know, we can see, so why can't we speak? -- for these things exist as they have from the beginning. When the Buddha proclaimed the Dhamma to the world, he took the things that existed and that he saw in line with what he had known -- everything of every sort -- and proclaimed them to the world. Think of how broad it was, the knowledge of the Buddha, how subtle and profound -- because nothing was concealed or mysterious to him. Everything was completely opened to him. This is why he's called lokavidu -- one who knows the world clearly -- through the vastness of his mind that had nothing to enclose or conceal it at all. Aloko udapadi: 'Brightness arose.' His mind was bright toward the truth both by day and by night. This is how the Buddha knew. The Noble Disciples all knew in the same way, except that his range and theirs differed in breadth. But as for knowing the truth, it was the same for them all. Here we've described both the benefits and the harm of the things involved with the mind -- in other words, both the Dhamma and the defilements -- for you as meditators to listen to and contemplate in earnestness. So. Let's try to develop our minds so as to shoot out beyond this world of conventional realities to see what it's like. Then we won't have to ask where the Buddha is, how many Buddhas there have been, whether the Noble Disciples really exist or how many they are -- because the one truth that we know and see clearly in our hearts resonates to all the Buddhas, all the Noble Disciples, and all the Dhamma that exists. We won't have any doubts, because the nature that knows and exists within us contains them all: all the Buddhas, the community of Noble Disciples, and all the Dhamma that exists. It's a nature just right in its every aspect, with nothing for us to doubt.

This is why there won't be any reason to doubt the time of the Buddha as compared to our own time, as to whether the Dhamma of the Buddha was different because the defilements are now different from what they were then. The defilements then and now are all of the same sort. The Dhamma is all of the same sort. If we cure defilement in the same way, we're bound to gain release in the same way. There is no other way to gain release, no matter what the day and age. There is only this one way: following the way of the path, beginning with virtue, concentration, and discernment, to eliminate defilement, the cause of stress -- in particular, craving for sensuality, craving for becoming, and craving for no becoming -- completely from the heart. As for nirodha, the cessation of stress: When defilement is disbanded, from where will any more suffering or stress arise? When defilement and stress are disbanded for good, that's the outer space of the mind. As for the Noble Truths, they're activities, or our workplace. The result that comes from these four Noble Truths is something else entirely. As I've always been telling you: What is it that knows that stress and the cause of stress disband? When the path has performed its duties to the full and has completely wiped out the cause of stress, then nirodha -- the cessation of stress -- appears in full measure, after which it disbands as well, because it too is a conventional reality. As for the one who knows that the cause of stress has disbanded by being eradicated through the path so as to give rise to the cessation of stress: The one who knows this is the pure one -- the outer space of the mind -- and that's the end of the matter.

So investigate carefully. Listen carefully when you listen to the Dhamma while putting it to use. When we work, we can't let go of our tools. For instance, if we're working with an ax, the ax has to be at hand. If we're working with a knife, the knife has to be at hand. If we're working with a chisel, the chisel has to be at hand. But when we've finished our work, we let go of our chisel, we let go of our various tools. So here the virtue, concentration, and discernment that are called the path are our tools in the work of eliminating defilement. We have to keep them right at hand while we are working. When we have eliminated defilement until it's completely defeated and nothing is left, these tools are phenomena that let go of themselves of their own accord, without our having to force them. As I've always been saying, the teachings on inconstancy, stress, and not-self are our path. We can't let go of them. We have to investigate things with mindfulness and discernment so as to see them clearly in line with the principles of inconstancy, stress, and not-self. Once we're ready and we've run the full course, we let go of these principles in line with the truth. We don't call anything not-self. Each thing is a separate reality, with no quarreling. This is the Dhamma: It has many stages, many levels, so those who listen have to make distinctions, because in this talk I've discussed many stages on many levels, back and forth, so as to make things plain for those listening....... To summarize: The marketplace of the paths, fruitions, and nibbana is located in the Noble Truths. It isn't located anywhere else. So, whatever else, make sure that you attain them. Accelerate your efforts to the full extent of your ability. Use all the mindfulness and discernment you have to contemplate and investigate things in order to see them clearly. See what it's like to set them spinning as a wheel of Dhamma, which the Buddha has described as super-mindfulness and super-discernment. When we start out practicing, how can they immediately become super-mindfulness and super-discernment? When children are born, they don't immediately become adults. They have to be nourished and guarded and cared for. Think of how much it takes, how much it costs, for each child to become an adult as we all have. Mindfulness and discernment need to be nourished and guarded in just the same way. When we nourish and guard them unceasingly, unflaggingly, they grow bold and capable until they become super-mindfulness and super-discernment. Then they attack the defilements -- no matter what the sort -- until the defilements are slashed to pieces with nothing left, so that we attain purity -- release and nibbana -- within our own heart, which will then have the highest value. Whether or not anyone else confers titles on it, we ourselves don't confer titles. We've reached sufficiency, so what is there to gain by conferring titles? All that's left is the gentleness and tenderness of purity, blended into one with benevolence. The entire mind is filled with benevolence....... The Buddha taught the beings of the world through his benevolence. His mind was completely gentle toward every living being in the three levels of the cosmos. He didn't exalt or demean any of them at all. 'Sabbe satta' -- 'May all living beings who are fellows in suffering, birth, ageing, illness, and death' -- 'avera hontu' -- 'be free from enmity'. . . all the way to 'sukhi attanam pariharantu' -- 'may they maintain themselves with ease.' [*] That was his benevolence. He gave equality to all living beings. He didn't lean, because his mind didn't have anything to lean. It didn't have any defilements infiltrating it that could make it lean. The things leaning this way and that are all affairs of defilement. When there's pure Dhamma, the mind keeps its balance with pure fairness, so there's no leaning. It's a principle of nature that stays as it is....... [*] The full passage: Sabbe satta sukhita hontu, avera hontu, abyapajjha hontu, anigha hontu, sukhi attanam pariharantu: May all living beings be happy, free from enmity, free from affliction, free from anxiety. May they maintain themselves with ease....... So I ask that you all take this and earnestly put it into practice. Gain release so as to see it clearly in your heart. How do they compare: this heart as it's currently coerced and oppressed, and the heart when it has attained release from coercion and oppression. How do they differ in value? Come to see this clearly in your own heart. You won't see it anywhere else. Sanditthiko: It's immediately apparent within the person who practices. So then. This seems to be enough explanation for now.

Te bo an Inner Millionaire

September 10, 1962 / The search for inner wealth is much the same as the search for outer wealth. In searching for outer wealth, intelligent people have no problems: They can find it easily. But stupid people have lots of difficulties. Look around and you'll see that poor people are many, while rich people are few. This shows that stupid people are many, while intelligent people are few, which is why there are more poor people than rich people....... In the search for inner wealth -- virtue and goodness -- the same holds true: It depends more on ingenuity than on any other factor. If we're stupid, then even if we sit right at the hem of the Buddha's robe or the robe of one of his Noble Disciples, the only result we'll get will be our own stupidity. To gain ingenuity or virtue from the Buddha or his Noble Disciples is very difficult for a stupid person, because inner wealth depends on ingenuity and intelligence. If we have no ingenuity, we won't be able to find any inner wealth to provide happiness and ease for the heart....... External wealth is something we're all familiar with. Money, material goods, living things, and things without life: All of these things are counted as wealth. They are said to belong to whoever has rights over them. The same holds true with the virtue and goodness we call merit. If unintelligent people search for merit and try to develop virtue and goodness like the people around them, the results will depend on their ingenuity and stupidity. If they have little ingenuity, they'll gain little merit. As for those of us who have ordained in the Buddha's religion, our aim is to develop ourselves so as to gain release from suffering and stress, just like a person who aims single-mindedly at being a millionaire....... People in the world have basically three sorts of attitudes. The first sort: Some people are born in the midst of poverty and deprivation because their parents are ignorant, with no wealth at their disposal. They make their living by begging. When they wake up in the morning, they go begging from house to house, street to street, sometimes getting enough to eat, sometimes not. Their children fall into the same 'kamma current'. That's the kind of potential they've developed, so they have to be born to impoverished parents of that sort. They just don't have it in them to think of being millionaires like those in the world of the wealthy. The parents to whom they are born act as a mould, so they are lazy and ignorant like their parents. They live in suffering with their parents and go out begging with them, sometimes eating their fill, sometimes not....... But this is still better than other sorts of people. Some parents are not only poor, but also earn their living by thievery and robbery. Whatever they get to feed their children, they tell their children what it is and where it came from. The children get this sort of education from their parents and grow up nourished by impure things -- things gained through dishonesty, thievery, and robbery -- so when they grow up, they don't have to think of looking for work or for any education at the age when they should be looking for learning, because they've already received their education from their parents: education in stealing, cheating, thievery and robbery, laziness and crookedness. This is because their parents have acted as blackboards covered with writing: their actions and the manners of their every movement. Every child born to them receives training in how to act, to speak, and to think. Everything is thus an education from the parents, because the writing and teachings are all there on the blackboard of the parents. Laziness, dishonesty, deceit, thievery: Every branch of evil is there in the writing on the blackboard. The children learn to read, to draw, to write, all from their parents, and fill themselves with the sort of knowledge that has the world up in flames. As they begin to grow up, they take over their parents' duties by pilfering this and that, until they gradually become hoodlums, creating trouble for society at large. This is one of the major fires burning away at society without stop. The reasons that people can be so destructive on a large scale like this can come either from their parents, from their own innate character, or from associating with evil, dishonest people. This is the sort of attitude found in people of one sort....... The second sort of people have the attitude that even though they won't be millionaires, they will still have enough to eat and to use like people in general, and that they will be good citizens like the rest of society so that they can maintain a decent reputation. People of this sort are relatively hard-working and rarely lazy. They have enough possessions to get by on a level with the general run of good citizens. When they have children, the children take their parents as examples, as writing on the blackboard from which they learn their work, their behavior, and all their manners. Once they gain this knowledge from their parents, they put it to use and become good citizens themselves, with enough wealth to get by without hardships, able to keep up with the world so that they don't lose face or cause their families any shame....... They can relate to the rest of society with confidence and without being a disgrace to their relatives or to society in general. They behave in line with their ideals until they become good citizens with enough wealth to keep themselves out of poverty. These are the attitudes of the second sort of people....... The third sort of people have attitudes that differ from those of the first two sorts in that they're determined, no matter what, to possess more wealth than anyone else in the world. They are headed in this direction from the very beginning because they have earned the opportunity to be born in families rich in virtue and material wealth. They learn ingenuity and industriousness from their parents, because their parents work hard at commerce and devote themselves fully to all their business activities. Whatever the parents do, the children will have to see. Whatever the parents say with regard to their work inside or outside the home, near or far, the children -- who are students by nature -- will have to listen and take it to heart, because the children are not only students, but also their parents' closest and most trusted helpers. The parents can't overlook them. Eventually they become the supervisors of the parents' workers inside and outside the home and in all the businesses set up by their parents. In all of the activities for which the parents are responsible, the children will have to be students and workers, at the same time keeping an eye and an ear out to observe and contemplate what is going on around them. All activities, whether in the area of the world, such as commerce, or in the area of the Dhamma -- such as maintaining the precepts, chanting, and meditating -- are things the children will have to study and pick up from their parents....... Thus parents shouldn't be complacent in their good and bad activities, acting as they like and thinking that the children won't be able to pick things up from them. This sort of attitude is not at all fitting, because the way people treat and mistreat the religion and the nation's institutions comes from what they learn as children. Don't think that it comes from anywhere else, for no one has ever put old people in school....... We should thus realize that children begin learning the principles of nature step by step from the day they are born until their parents send them for formal schooling. The principles of nature are everywhere, so that anyone who is interested -- child or adult -- can study them at any time, unlike formal studies and book learning, which come into being at some times and change or disappear at others. For this reason, parents are the most influential mould for their children in the way they look after them, give them love and affection, and provide their education, both in the principles of nature and in the basic subjects that the children should pick up from them. This is because all children come ready to learn from the adults and the other children around them. Whether they will be good children or bad depends on the knowledge they pick up from around them. When this is stored up in their hearts, it will exert pressure on their behavior, making it good or bad, as we see all around us. This comes mainly from what they learn of the principles of nature, which are rarely taught in school, but which people pick up more quickly than anything that school-teachers teach....... Thus parents and teachers should give special attention to every child for whom they are responsible. Even when parents put their children to work, helping with the buying and selling at home, the children are learning the livelihood of buying and selling from their parents -- picking up, along the way, their parents' strong and weak points. We can see this from the way children pick up the parents' religion. However good or bad, right or wrong the religion may be -- even if it's worshipping spirits -- the children are bound to pick up their parents' beliefs and practices. If the parents cherish moral virtue, the children will follow their example, cherishing moral virtue and following the practices of their parents....... This third sort of person is thus very industrious and hard-working, and so reaps better and more outstanding results than the other two sorts....... When we classify people in this way, we can see that people of the first sort are the laziest and most ignorant. At the same time, they make themselves disreputable and objects of the scorn of good people in general. People of the second sort are fairly hard-working and fairly well-off, while those of the third sort are determined to be wealthier than the rest of the world and at the same time are very hard-working because, since they have set their sights high, they can't just sit around doing nothing. They are very persevering and very persistent in their work, going all out to find ways to earn wealth, devoting themselves to their efforts and to being ingenious, circumspect, and uncomplacent in all their activities. People of this sort, even if they don't become millionaires, are important and deserve to be set up as good examples for the people of the nation at large....... We monks fall into the same three sorts. The first sort includes those who are ordained only in name, only as a ceremony, who don't aim for the Dhamma, for reasonability, or for what's good or right. They aim simply at living an easy life because they don't have to work hard like lay people. Once ordained, they become very lazy and very well-known for quarreling with their fellow monks. Instead of gaining merit from being ordained, as most people might think, they end up filling themselves and those around them with suffering and evil....... The second sort of monk aims at what is reasonable. If he can manage to gain release from suffering, that's what he wants. He believes that there is merit and so he wants it. He believes that there is evil, so he wants really to understand good and evil. He is fairly hard-working and intelligent. He follows the teachings of the Dhamma and Vinaya well and so doesn't offend his fellow monks. He is interested in studying and diligently practicing the threefold training of virtue, concentration, and discernment. He takes instruction easily, has faith in the principles of the Dhamma and Vinaya, is intent on his duties, and believes in what is reasonable....... The third sort of monk becomes ordained out of a true sense of faith and conviction. Even if he may not have had much of an education from any teachers in the beginning, once he has become ordained and gains instruction from his teachers or from the texts that give a variety of reasons showing how to act so as to head toward evil and how to strive so as to head toward the good, he immediately takes it as a lesson for training himself. The more he studies from his teachers, the stronger his faith and conviction grow, to the point where he develops a firm, single-minded determination to gain release from suffering and stress. Whether sitting, standing, walking, or lying down, he doesn't flag in his determination. He is always firmly intent on gaining release from suffering and stress. He's very persistent and hard-working. Whatever he does, he does with his full heart, aiming at reason, aiming at the Dhamma....... This third sort of monk is the uncomplacent sort. He observes the precepts for the sake of real purity and observes them with great care. He is uncomplacent both in training his mind in concentration and in giving rise to discernment. He is intent on training the basic mindfulness and discernment he already has as an ordinary run-of-the-mill person, so that they become more and more capable, step by step, making them the sort of mindfulness and discernment that can keep abreast of his every action until they become super-mindfulness and super-discernment, capable of shedding all defilements and mental effluents from the heart. He thus becomes one of the amazing people of the religion, earning the homage and respect of people at large....... In the area of the world there are three sorts of people, and in the area of the Dhamma there are three sorts of monks. Which of the three are we going to choose to be? When we come right down to it, each of these three types refers to each of us, because we can make ourselves into any of them, making them appear within us -- because these three types are simply for the purpose of comparison. When we refer them to ourselves, we can be any of the three. We can be the type who makes himself vile and lazy, with no interest in the practice of the Dhamma, with no value at all; or we can make ourselves into the second or third sort. It all depends on how our likes and desires will affect our attitudes in our thoughts, words, and deeds. Whichever type we want to be, we should adapt our thoughts, words, and deeds to fit the type. The affairs of that sort of person will then become our own affairs, because none of these sorts lies beyond us. We can change our behavior to fit in with any of the three. If we are going to be the third sort of person, then no matter what, we are sure to release ourselves from suffering and stress someday in the future or in this very lifetime....... So be uncomplacent in all your activities, mindful of your efforts and actions, and discerning with regard to your affairs at all times. Don't let the activities of your thoughts, words, and deeds go straying down the wrong path. Try to train your mindfulness and discernment to stay involved with your activities at all times. To safeguard these sorts of things isn't as difficult as safeguarding external wealth, because inner wealth stays with us, which makes it possible to safeguard it....... As a monk, you have only one duty. When sitting, be aware that you're sitting. Whatever issue you think about, know that you're thinking. Don't assume that any issue comes from anywhere other than from a lapse of mindfulness in your own heart, which makes wrong issues -- from minor ones to major ones -- start spreading to your own detriment. All of this comes from your own lack of watchfulness and restraint. It doesn't come from anything else. If you want to gain release from suffering and stress in this lifetime, then see the dangers of your own errors, your complacency, and your lack of mindfulness. See them as your enemies. If, in your eyes, the currents of the mind that spin to give rise to the cravings and mental effluents termed the origin of stress are something good, then you're sure to go under. Be quick to shed these things immediately. Don't let them lie fermenting in your heart....... Those who see danger in the round of rebirth must see the danger as lying in the accumulation of defilement. Your duties in the practice are like the fence and walls of a house that protect you stage by stage from danger. In performing your duties that constitute the effort of the practice, you have to keep your mindfulness with those duties and not let it lapse. Nourish your mindfulness and discernment so that they are always circumspect in all your affairs. Don't let them flow away on the habitual urges of the heart. You can then be sure that the affairs of the mind will not in any way lie beyond the power of your effort and control....... So I ask that each of you be mindful -- and don't let your mindfulness conjecture ahead or behind with thoughts of the past or future. Always keep it aware of your activities, and you will be able to go beyond this mass of suffering and stress. Even if your mind hasn't yet attained stillness, it will begin to be still through the power of mindfulness. There is no need to doubt this, for the mind can't lie beyond the power of mindfulness and discernment coupled with persistent effort....... Of the famous meditation masters of our present era, Ven. Acariya Mun is the one I admire and respect the most. In my opinion, he is the most outstanding teacher of our day and age. Living and studying with him, I never saw him act in any way at odds with the Dhamma and Vinaya. His behavior was in such harmony with the Dhamma and Vinaya that it was never a cause for doubt among those who studied with him. From my experience in living with him, I'd say that he was right in line with the path of those who practice rightly, straightly, methodically, and nobly. He never strayed from this path at all....... When he would tell us about the beginning stages of his practice, he'd talk about how he had tried to develop mindfulness. He liked to live alone. If others were living with him, they would get in the way of his meditation. If he could get away on his own, he'd find that mindfulness and discernment were coupled with his efforts at all times. He would stay with his efforts both day and night. It was as if his hand was never free from its work. Mindfulness converged with his mind so that they were never willing to leave their endeavors....... He had resolved never to return to this world of continual death and rebirth. No matter what, he would have to gain release from suffering and stress in this lifetime and never ask to be reborn again. Even being born into this present lifetime had him disgusted enough, but when he also saw the birth, ageing, illness, and death of human beings and living beings in general, day and night, together with the blatant sufferings caused by the oppression and cruelties of the strong over the weak, it made him feel even greater dismay, which is why he asked not to be reborn ever again. The way he asked not to be reborn was to take the effort of the practice as the witness within his heart. Wherever he lived, he asked to live with the effort of the practice. He didn't want anything else that would delay his release from suffering. This is what he would tell us when the opportunity arose....... Whatever knowledge or understanding he had gained in the various places he had lived, he wouldn't keep from us. When he lived there, his mind was like that; when he lived here, his mind was like this. He even told us about the time his mind realized the land of its hopes....... The way each person's mind progresses is purely an individual matter. It's not something we can imitate from one another. Even the various realizations we have and the means of expression we use in teaching ourselves, our fellow meditators, and people in general, have to be a matter of our own individual wealth, in line with our habits and capabilities, just as a millionaire with lots of wealth uses his own millionaire's wealth, while a poor person with little wealth makes use of his own wealth. Each person, no matter how rich or poor, makes use of the wealth he or she has been able to accumulate....... In the area of habits and capabilities, how much we may possess depends entirely on ourselves. These aren't things we can borrow from one another. We have to depend on the capabilities we develop from within. This is why our habits, manners, and conversation, our knowledge and intelligence, our shallowness and depth differ from person to person in line with our capabilities. Even though I studied with Ven. Acariya Mun for a long time, I can't guarantee that I could take his Dhamma as my own and teach it to others. All I can say is that I depend on however much my own knowledge and capabilities may be, in line with my own strengths, which is just right for me and doesn't overstep the bounds of what is fitting for me....... As for Ven. Acariya Mun, he was very astute at teaching. For example, he wouldn't talk about the major points. He'd talk only about how to get there. As soon as he'd get to the major points, he'd detour around them and reappear further on ahead. This is the way it would be every time. He was never willing to open up about the major points. At first I didn't understand what his intentions were in acting this way, and it was only later that I understood. Whether I'm right or wrong, I have to ask your forgiveness, for he was very astute, in keeping with the fact that he had taught so many students....... There were two reasons why he wouldn't open up about the major points. One is that those who weren't really intent on the Dhamma would take his teachings as a shield, claiming them to be their own as a way of advertising themselves and making a living. The other reason is that the Dhamma that was a principle of nature he had known and might describe was not something that could be conjectured about in advance. Once those who were strongly intent on the Dhamma reached those points in their investigation, if they had heard him describe those points beforehand, would be sure to have subtle assumptions or presuppositions infiltrating their minds at that moment, and so they would assume that they understood that level of Dhamma when actually those assumptions would be a cause for self-delusion without their even realizing it....... As far as these two considerations are concerned, I must admit that I'm very foolish because of my good intentions toward those who come intent on studying with me. I'm not the least bit secretive. I've revealed everything all along, without holding anything back, not even the things that should be held back. I've been open to the full extent of my ability, which has turned into a kind of foolishness without my being aware of it. This has caused those who are really intent on studying with me to misunderstand, latching onto these things as assumptions that turn into their enemies, concealing the true Dhamma, all because I may lack some circumspection with regard to this second consideration....... Ven. Acariya Mun was very astute both in external and in internal matters. On the external level, he wouldn't be willing to disclose things too readily. Sometimes, after listening to him, you'd have to take two or three days to figure out what he meant. This, at least, was the way things were for me. Whether or not this was the way they were for my fellow students, I never had the chance to find out. But as for me, I'd use all my strength to ponder anything he might say that seemed to suggest an approach to the practice, and sometimes after three days of pondering the riddle of his words I still couldn't make heads or tails of it. I'd have to go and tell him, 'What you said the other day: I've been pondering it for three days and still can't understand what you meant. I don't know where to grab hold of it so that I can put it to use, or how much meaning your words had.' He'd smile a bit and say, 'Oh? So there's someone actually pondering what I say?' So I'd answer, 'I'm pondering, but pondering out of stupidity, not with any intelligence.' He'd then respond a little by saying, 'We all have to start out by being stupid. No one has ever brought intelligence or wealth along at birth. Only after we set our mind on learning and pondering things persistently can we become intelligent and astute to the point where we can gain wealth and status, and can have other people depend on us. The same holds true with the Dhamma. No one has ever been a millionaire in the Dhamma or an arahant at birth.' That's all he would say. He wouldn't disclose what the right way would be to interpret the teaching that had preoccupied me for two or three days running. It was only later that I realized why he wouldn't disclose this. If he had disclosed it, he would have been encouraging my stupidity. If we get used simply to having things handed to us ready-made from other people, without producing anything with our own intelligence, then when the time comes where we're in a tight spot and can't depend on anything ready-made from other people, we're sure to go under if we can't think of a way to help ourselves. This is probably what he was thinking, which is why he wouldn't solve this sort of problem when I'd ask him....... Studying with him wasn't simply a matter of studying teachings about the Dhamma. You had to adapt and accustom yourself to the practices he followed until they were firmly impressed in your own thoughts, words, and deeds. Living with him a long time was the way to observe his habits, practices, virtues, and understanding, bit by bit, day by day, until they were solid within you. There was a lot of safety in living with him. By and large, people who studied with him have received a great deal of trust and respect, because he himself was all Dhamma. Those who lived with him were bound to pick up that Dhamma in line with their abilities. At the same time, staying with him made you accustomed to being watchful and restrained. If you left him, and were intent on the Dhamma, you'd be able to take care of yourself using the various approaches you had gained from him....... When you'd stay with him, it was as if the paths, fruitions, and nibbana were right within reach. Everything you did was solid and got results step by step. But when you left him, it wouldn't be that way at all. It would turn into the other side of the world: If the mind didn't yet have a firm basis, that's the way it would usually be. But if the mind had a firm basis -- in other words, if it had concentration and discernment looking after it -- then you could benefit from living anywhere. If any doubts arose that you couldn't handle yourself, you'd have to go running back to him for advice. Once he'd suggest a solution, the problem would usually disappear in an instant, as if he had cut it away for you. For me, at least, that's the way it would be. Sometimes I would have left him for only five or six days when a problem started bothering me, and I couldn't stand to wait another two or three days. If I couldn't solve this sort of problem the moment it arose, then the next morning I'd have to head right back to him, because some of these problems could be very critical. Once they arose, and I couldn't solve them myself, I'd have to hurry back to him for advice. But other problems aren't especially critical. Even when they arise, you can wait. Problems of this sort are like diseases. When some diseases arise, there's no need to hurry for a doctor. But with other diseases, if we can't get the doctor to come, we have to go to the doctor ourselves. Otherwise our life will be in danger....... When these critical sorts of problems arise, if we can't handle them ourselves, we have to hurry to find a teacher. We can't just leave them alone, hoping that they'll go away on their own. The results that can come from these problems that we don't take to our teachers to solve: At the very least, we can become disoriented, deluded, or unbalanced; at worst, we can go crazy. When they say that a person's meditation 'crashes,' it usually comes from this sort of problem that he or she doesn't know how to solve -- isn't willing to solve -- and simply lets fester until one of these two sorts of results appear. I myself have had these sorts of problems with my mind, which is why I'm telling you about them so that you can know how to deal with them. The day Ven. Acariya Mun died, I was filled with a strong sense of despair from the feeling that I had lost a mainstay for my heart, because at the time there was still a lot of unsettled business in my heart, and it was the sort of knowledge that wasn't willing to submit easily to anyone's approaches if they weren't right on target -- the way Ven. Acariya Mun had been, and that had given results -- with the spots where I was stuck and that I was pondering. At the same time, it was a period in which I was accelerating my efforts at full speed. So when Ven. Acariya Mun died, I couldn't stand staying with my fellow students. My only thought was that I wanted to live alone. So I tried to find a place where I could stay by myself. I was determined that I would stay alone until every sort of problem in my heart had been completely resolved. Only then would I stay with others and accept students as the occasion arose....... After Ven. Acariya Mun's death, I went to bow down at his feet and then sat there reflecting with dismay for almost two hours, my tears flowing into a pool at his feet. At the same time, I was pondering in my heart the Dhamma and the teachings he had been so kind to give me during the eight years I had lived with him. Living together for such a long time as this, even a husband and wife or parents and children who love one another deeply are bound to have some problems or resentments from time to time. But between Ven. Acariya Mun and the students who had come to depend on his sheltering influence for such a long time, there had never been any issues at all. The longer I had stayed with him, the more I had felt an unlimited love and respect for him. And now he had left me and all my well-intentioned fellow students. Anicca vata sankharan: Formations -- how inconstant they are! His body lay still, looking noble and more precious than my life, which I would have readily given up for his sake out of my love for him. My body was also still as I sat there, but my mind was in agitation from a sense of despair and my loss of his sheltering influence. Both bodies were subject to the same principle of the Dhamma -- inconstancy -- and followed the teaching that says, 'uppajjitva nirujjhanti': Having been born, they are bound to die. There's no other way it could be. But as for Ven. Acariya Mun, he had taken a path different from that of conventional reality, in line with the teaching, 'tesam vupasamo sukho': In their stilling is ease. He had died in this lifetime, lying still for just this brief span of time so that his students could reflect with resignation on the Dhamma, but from now on he would never be reborn to be a source for his students' tears again. His mind had now separated from becoming and birth in the same way that a rock split into two pieces can never be truly rejoined....... So I sat there, reflecting with despair. The problems in my heart that I had once unburdened with him: With whom would I unburden them now? There was no longer anyone who could unburden and erase my problems the way he had. I was left to fend for myself. It was as if he had been a doctor who had cured my illnesses countless times and who was the one person with whom I had entrusted my life -- and now the doctor who had given me life was gone. I'd have to become a beast of the forest, for I had no more medicine to treat my inner diseases....... While I was sitting there, reminiscing sadly about him with love, respect, and despair, I came to a number of realizations. How had he taught me while he was still alive? Those were the points I'd have to take as my teachers. What was the point he had stressed repeatedly? 'Don't ever stray from your foundation, namely "what knows" within the heart. Whenever the mind comes to any unusual knowledge or realizations that could become detrimental, if you aren't able to investigate your way past that sort of knowledge, then turn the mind back within itself and, no matter what, no damage will be done.' That was what he had taught, so I took hold of that point and continued to apply it in my own practice to the full extent of my ability....... To be a senior monk comes from being a junior monk, as we see all around us and will all experience. We all meet with difficulties, whether we're junior or senior. This is the path we all must take. We must follow the path of difficulty that is the path toward progress, both in the area of the world and in the area of the Dhamma. No one has ever become a millionaire by being lazy or by lying around doing nothing. To be a millionaire has to come from being persevering, which in turn has to take the path of difficulty -- difficulty for the sake of our proper aims. This is the path wealthy and astute people always follow. Even in the area of the Dhamma, we should realize that difficulty is the path of sages on every level, beginning with the Buddha himself. The Dhamma affirms this: Dukkhassanantaram sukham -- people gain ease by following the path of difficulty. As for the path to suffering, sukhassanantaram dukkham -- people gain difficulties by following the path of ease. Whoever is diligent and doesn't regard difficulty as an obstacle, whoever explores without ceasing the conditions of nature all around him, will become that third sort of person: the sort who doesn't ask to be reborn in this world, the sort who tesam vupasamo sukho -- eradicates the seeds for the rebirth of any sort of formation, experiencing an ease undisturbed by worldly baits, an ease that is genuinely satisfying....... So. I ask that all of you as meditators keep these three sorts of people in mind and choose for yourselves which of the three is the most outstanding within you right now -- because we can all make ourselves outstanding, with no need to fear that it will kill us. The effort to gain release from suffering and stress in the Lord Buddha's footsteps isn't an executioner waiting to behead the person who strives in the right direction. Be brave in freeing yourself from your bonds and entanglements. The stress and difficulties that come as a shadow of the khandhas are things that everyone has to bear as a burden. We can't lie to one another about this. Each person has to suffer from worries and stress because of his or her own khandhas. Know that the entire world has to suffer in the same way you do with the khandhas you are overseeing right now....... Don't let yourself be content to cycle through birth, ageing, illness, and death. Be uncomplacent at all times. You shouldn't have any doubts about birth, because the Buddha has already told us that birth and death are out-and-out suffering. Don't let yourself wonder if they are flowers or sweets or any sort of food you can eat to your satisfaction. Actually, they are nothing but poison. They are things that have deceived us all in our stupidity to be born and to die in heaps in this world of suffering and stress. If we die in a state of humanity, there's some hope for us because of the openings for rebirth we have made for ourselves through the power of our good deeds. But there are not just a few people out there who are foolish and deluded, and who thus have no way of knowing what sorts of openings for rebirth their kamma will lead them to....... So for this reason, see the danger in repeated birth and death that can give no guarantees as to the state in which you'll take birth and die. If it's a human state, as we see and are at present, you can breathe easily to some extent, but there's always the fear that you'll slip away to be reborn as a common animal for people to kill or beat until you're all battered and bruised. Now that's really something to worry about. If you die, you die; if you survive, you live and breathe in fear and trembling, dreading death with every moment. How many animals are dragged into the slaughter-houses every day? This is something we don't have to explain in detail. It's simply one example I mention to remind you of the sufferings of the living beings of the world. And where is there any shelter that can give a sure sense of security to the heart of each person overseeing his or her heap of life? As meditators we should calculate the profits and losses, the benefits and drawbacks that come from the khandhas in each 24 hour period of day and night. The discontent we feel from being constantly worried: Isn't it caused by the khandhas? What makes us burdened and worried? We sit, stand, walk, and lie down for the sake of the khandhas. We eat for the sake of the khandhas. Our every movement is simply for the sake of the khandhas. If we don't do these things, the khandhas will have to break apart under the stress of suffering. All we can do is relieve things a little bit. When they can no longer take it, the khandhas will break apart....... bhara have pancakkhandha: The five khandhas are really a heavy burden. Even though the earth, rocks, and mountains may be heavy, they stay to themselves. They've never weighed us down or oppressed us with difficulties. Only these five khandhas have burdened and oppressed us with difficulties with their every movement. Right from the day the khandhas begin to form, we have to be troubled with scurrying around for their sake. They wield tremendous power, making the entire world bend under their sway until the day they fall apart. We could say that we are slaves to the khandhas from the day we're born to the day we die. In short, what it all comes down to is that the source of all worries, the source of all issues lies in the khandhas. They are the supreme commanders, making us see things in line with their wants. This being the case, how can anything wonderful come from them? Even the khandhas we will take on as a burden in our next birth will be the same sort of taking-birth-and-dying khandhas, lording it over us and making us suffer all over again....... So investigate these things until you can see them clearly with discernment. Of all the countless lifetimes you may have been through over the aeons, take this present lifetime before you as your evidence in reviewing them all. Those who aren't complacent will come to know that khandhas in the past and khandhas that will appear in the future all have the same characteristics as the khandhas that exist with us in the present. All I ask is that you force your mind to stay in the frame of the three characteristics (ti-lakkhana), which are present throughout the body and mind at all times. No matter how wild and resistant the mind may be, it can't withstand the strength of mindfulness and discernment backed up by persistent effort....... As long as mindfulness and discernment aren't yet agile, you have to force them; but as soon as they gain enough strength to stand on their own, they'll be like a fire and its light that always appear together. Once mindfulness and discernment have been trained to be authoritative, then wherever you are, you're mindful and discerning. It's not the case that you will always have to force them. They're like a child: When it's first born, it doesn't have the strength and intelligence to care for itself, so its parents have to take on the duty of caring for it in every way until it matures and becomes able to survive on its own. The parents who used to look after it are then no longer burdened with that duty. The same holds true with mindfulness and discernment. They gain strength step by step from being trained without ceasing, without letting them slide. They develop day by day until they become super-mindfulness and super-discernment at the stage where they perform their duties automatically. Then every sort of thing that used to be an enemy of the heart will be slain by super-mindfulness and super-discernment until nothing remains. All that remains is a heart entirely 'buddho,' 'Dhammo' will become a marvel at that very same moment through the power of super-mindfulness and super-discernment....... So I ask that all of you as meditators make the effort. See the burden of birth, ageing, illness, and death that lies ahead of you as being at least equal to the burden of birth, ageing, illness, and death present in living beings and formations all around you. It may even be more -- who knows how much more? For this reason, you should make sure that you gain release from it in this lifetime in a way clear to your own heart. Then wherever you live, you'll be at your ease -- with no need to bother with any more problems of birth or death anywhere at all -- simply aware of this heart that is pure....... I ask that you all contemplate this and strive with bravery in the threefold training of virtue, concentration, and discernment. The goal you set for yourself in that third sort of person will one day be you. There's no need to doubt this....... That's enough for now, so I'll ask to stop here. Evam

Every Grain of Sand

Excerpts from a talk given April 10, 1982 . . . When we investigate, we have to investigate over and over, time and time again, many, many times until we understand and are fully sure. The mind will then let go of its own accord. There's no way we can try to force it to let go as long as we haven't investigated enough. It's like eating: If we haven't reached the point where we're full, we're not full. There's no way we can try to make ourselves full with just one or two spoonfuls. We have to keep on eating, and then when we're full we stop of our own accord. We've had enough....... The same holds true with investigating. When we reach the stage where we fully know, we let go of our own accord: all our attachments to the body, feelings, labels, thought-formations, cognizance, step by step until we finally penetrate with our discernment into the mind itself -- the genuine revolving wheel, the revolving mind -- until it is smashed to pieces with nothing left. That's the point -- that's the point where we end our problems in fighting with defilement. That's where they end -- and our desire to go to nibbana ends right there as well....... The desire to go to nibbana is part of the path. It's not a craving. The desire to gain release from suffering and stress is part of the path. It's not a craving. Desire has two sorts: desire in the area of the world and desire in the area of the Dhamma. Desire in the area of the world is craving. Desire in the area of the Dhamma is part of the path. The desire to gain release from suffering, to go to nibbana, strengthens the Dhamma within us. Effort is the path. Persistence is the path. Endurance is the path. Perseverance in every way for the sake of release is the path. Once we have fully come into our own, the desire will disappear -- and at that point, who would ask after nibbana? Once the revolving wheel, the revolving mind has been smashed once and for all, there is no one among any of those who have smashed that revolving mind from their hearts who wants to go to nibbana or who asks where nibbana lies. The word 'nibbana' is simply a name, that's all. Once we have known and seen, once we have attained the genuine article within ourselves, what is there to question?...... This is what it means to develop the mind. We've developed it from the basic stages to the ultimate stage of development. So. Now, no matter where we live, we are sufficient unto ourselves. The mind has built a full sufficiency for itself, so it can be at its ease anywhere at all. If the body is ill -- aching, feverish, hungry, or thirsty -- we are aware of it simply as an affair of the body that lies under the laws of inconstancy, stress, and lack of self. It's bound to keep shifting and changing in line with its nature at all times -- but we're not deluded by it. The khandhas are khandhas. The pure mind is a pure mind by its nature, with no need to force it to know or to be deluded. Once it's fully true from every angle, everything is true. We don't praise or criticize anything at all, because each thing is its own separate reality -- so why is there any reason to clash? If one side is true and the other isn't, that's when things clash and fight all the time -- because one side is genuine and the other side false. But when each has its own separate reality, there's no problem....... Contemplate the mind so as to reach this stage, the stage where each thing has its own separate reality. Yatha-bhuta-nana-dassana: the knowledge and vision of things as they are. The mind knows and sees things as they are, within and without, through and through, and then stays put with purity. If you were to say that it stays put, it stays put with purity. Whatever it thinks, it simply thinks. All the khandhas are khandhas pure and simple, without a single defilement to order their thinking, labeling, and interpreting any more. There are simply the khandhas pure and simple -- the khandhas without defilements, or in other words, the khandhas of an arahant, of one who is free from defilement like the Lord Buddha and all his Noble Disciples. The body is simply a body. Feelings, labels, thought-formations, and cognizance are each simply passing conditions that we use until their time is up. When they no longer have the strength to keep going, we let them go in line with their reality. But as for the utterly true nature of our purity, there is no problem at all. . . . . . . . Those who have reached full release from conventional realities of every sort, you know, don't assume themselves to be more special or worse than anyone else. For this reason, they don't demean even the tiniest of creatures. They regard them all as friends in suffering, birth, ageing, illness, and death, because the Dhamma is something tender and gentle. Any mind in which it is found is completely gentle and can sympathize with every grain of sand, with living beings of every sort. There's nothing rigid or unyielding about it. Only the defilements are rigid and unyielding. Proud. Conceited. Haughty and vain. Once there's Dhamma, there are none of these things. There's only the unvarying gentleness and tenderness of mercy and benevolence for the world at all times.

BUDDHIST PRINCIPLES FOR HUMAN DIGNITY
	BUDDHIST PRINCIPLES FOR HUMAN DIGNITY

Superiority of Human Life

The duty of a religion is to guide humanity to uphold certain noble principles in order to lead a peaceful life and to maintain human dignity. Otherwise it would be impossible for us to claim superiority as humans, for we would be relegated to the level of other living beings whose only purpose is to obtain food, shelter and sex. If human beings too spend their lives only to satisfy these basic primal needs, then there would be nothing much to show for ourselves as humans....... Humans have transcended mere survival and are capable of seeking self-actualisation. In Buddhism we call this Dharma. Other living beings cannot realise this Dharma because human intelligence is superior to that of all the other living beings in the universe. Only the human mind can appreciate the Dharma. lt is significant to note that humans are the only living beings in this universe who can conceive a system as complex as religion. Even devas and brahmas have no particular religion....... Although we worship devas or brahmas and do some offerings in their name, we must realise that our human intelligence is superior to theirs. That is why a deva or a brahma cannot become a Buddha. Only a human being can attain supreme enlightenment because only he has the capability to develop his intelligence to the highest level. Given this intelligence man tries to understand the nature of his existence and to formulate an orderly code of conduct which will make him noble and worthy of respect....... Thinkers among men past and present have pondered deeply on three existential questions: “Who am I “ “What am I doing here?” “Am I needed?”. The answers to these questions provide the basis for him to lead a meaningful existence. We call these the principles of life....... What are the basic human principles? To answer this question, we must first ask ourselves what is the meaning of the term ‘human’. The Pali and Sanskrit languages use the word “manussa” or “manusya” when referring to humans. It is a very meaningful word. Incidentally, the English word “Man” is derived from the Sanskrit word “manu” meaning “to think”....... Humans are the only living beings who can cultivate and develop the mind to its maximum level. Such a living being is called manussa (human). The word “man” is also derived from the word mana meaning mind. Thus one who has a mind to think is called man. With his superior intelligence, man has only to direct and channel his desires and he can make his life to be what he chooses. (Of course when we refer to “man”, here we are thinking of all humans, men and women. There is no need to think that women are in any way inferior to men either intellectually or spiritually or morally)....... The Chinese definition of human is “one with a heart disposed to kindness”. In the human heart, there must be sympathy and honesty. If these two qualities are absent, then one is not regarded as a real human being. Western philosophers define “humans” as those who can use their sense of reasoning. Humans are the only beings who are rational in their behaviour. Other living beings use only their instinct to ensure their survival, pleasure and protection. When the mind is cultivated by abstaining from evil thoughts and developing the great virtues, one can gain this tranquillity which leads to the purity of the mind.

The Nature of The Human Mind

The human mind can penetrate and analyse elements or world systems in the entire universe. Mind consists of fleeting mental states which constantly arise and subside with lightning rapidity. It is a powerful form of energy. There is in fact no energy that we can compare with the human mind. The mind is the forerunner of all things; mind is supreme and all things have their origin in the mind. The Buddha has said, “I know of no dynamic energy, other than the human mind, which can run so rapidly”. For instance, those who have studied science will readily understand the nature of the atom. An atom changes a few million times within a single second....... In Buddhist psychology, we are told that when the human mind changes 17 times, the physical body changes but once. Atoms and the elements also operate on the same principle. Those who studied biology can understand that the cells and everything in our body undergoes change over time. Our mental energy appears and disappears a thousand times faster than lightning. Such is the nature of the mind. Besides this, the mind is responsible for everything that happens in the world. The Buddha says, “Mind is responsible for everything, good or bad, that exists in this whole universe”. There is a saying “As you think, so you become. All that we are is the result of what we have thought”....... It is due to our deluded imagination, that we blame God, ghosts and devils for our problems. Some people even believe that our suffering today is the result of some 'original’ sin which was committed by an archetypal ancestor. Then, what about animals? They too suffer from sickness, grow old and die. Do they also suffer as a result of their original sin? Plants also suffer from sickness, ageing and death. Are they also faced with these problems due to their original sin?...... No one can control the mind of another but if one develops one’s own mind, then one can wield enormous influence over others, for good as well as evil purposes. The development of scientific knowledge could be misused or abused by certain people for selfish purposes. On the other hand, the mind can be controlled and used to appreciate and understand the Dharma or the workings of the Cosmos....... By developing the mind, men and women for example have discovered the force within an atom and they have used this knowledge to do a lot of constructive work for the benefit of mankind. But conversely, in the process they also invented nuclear weapons which could destroy the entire world! If mind is not controlled or trained properly, the dangers that may follow will indeed be unimaginable. One example that springs to mind is Hitler who used his great intelligence for evil purposes....... Almost all other living beings are slowly becoming extinct because of the selfish desire of human beings arising from minds which are not trained properly. They pollute water and air and destroy the environment saying that they are developing it, while in fact they are bent on destruction. We must admit that other living beings do not destroy anything to the extent that human beings do.

Three Natures in Human Life

As human beings, we have three characteristics or natures, namely animal nature, human nature and divine nature. We do not have to wait for rebirth in a heaven or hell to experience this. Animals have limited power of reasoning but by using our intelligence, we humans can subdue or control our animal nature and by doing so, we cultivate our human nature and even discover the divine nature in us....... Animals have no means to control their animalistic nature because they are motivated almost solely by instinct. But as human beings, using our minds to analyse and reason, we have realised that certain things are moral or immoral, that certain things are wicked and dangerous, and that certain things are good and useful not only for ourselves but also for others as well. That is why humans are placed on a higher level than other creatures. By subduing our animal nature, and by developing love and compassion, we develop patience, tolerance, understanding, unity, harmony and goodwill....... These are humane qualities. The primary purpose of religion is to foster and nurture these qualities. However, we must realise that some of these qualities are inherent in us. We had in fact developed some of these sterling qualities even before religions came into existence. The human mind is so advanced that it could very easily be developed to experience heavenly bliss. Other living beings cannot do this. The human mind is a very complex mechanism....... It can create the worst kinds of hell. Unlike other creatures which kill for defence or food, the mind can make humans kill for greed, jealousy and even for “fun”. And yet he can never be satisfied. As soon as he has satisfied one lust, he immediately craves for something else. As a result, he is constantly unhappy....... Mahatma Gandhi said, “The world has enough for every one’s needs, but never even enough for even one man’s greed”. Human beings are fighting among themselves because of that extraordinary craving for more power, more authority as well as more pleasure.

Four Kinds of Religion
	There are four kinds of religion in this world namely, Natural, Organised, Revealed and Institutionalised religions.

(1) Natural religion

In prehistoric times, primitive man lived in fear because he was surrounded by the mysteries of unexplained natural phenomena. Primitive man naturally feared what he could not understand. Fear comes to those who are not able to comprehend the laws of nature. Fears are nothing more than states of the mind....... When early man could not understand the nature and reality of natural phenomena and other natural occurrences, he developed a belief that there is indeed some sort of divine or supernatural power behind these inexplicable occurrences such as the seasons, eclipses, lightning, thunder, rain, the rainbow, volcanic eruptions, flood, drought and various other mysterious occurrences....... He thought they were the work of powerful supernatural forces which he had to placate so that they would help him to lead a peaceful life. Accordingly he began to worship them and enlist their aid to ensure his survival and his power over others. Over time these practices and beliefs were organised into formal ritual and prayer, giving rise to what we call “natural religion”.

(2) Organised religion

Before religions came into existence, human beings had humanistic concepts but there was no “religion” as such. Through the development of their inherent humane qualities and virtues, they organised certain practices and according to their way of thinking developed a code of behaviour to govern the society in which they lived. The primal, instinctual forces of shame and fear (hiri and ottappa) were the guiding factors which shaped their conduct regarding themselves and others. The resultant moral codes and beliefs eventually developed into religion.

(3) Revealed Religion

It originates from a message given by a Supreme Deity through a messenger or prophet in the form of commandments or religious laws. The followers strongly believe that the divine message as revealed to them is the basis of their conduct in spiritual and social matters....... In other societies, humans introduced a religious way of life by developing psychology, philosophy, morals and ethics in an orderly manner. In order to maintain order and good conduct, they introduced regulations to cultivate humane qualities, to live peacefully and solve the numerous problems, calamities and disturbances that confront them in this world. These were later formalised, given a spiritual basis and became institutionalised....... A well-known Buddhist scholar Bhikkhu Buddhadasa classifies religion in the following manner:

Religion of Miraculous Power and Magic based on fear on the part of its followers... Religion of Faith - merely based on Faith and Prayer... Religion of Karma - based on the self-help principle... Religion of Wisdom - based on free thinking (reasoning)... Religion of Peace - based on non-harming oneself as well as others... Religion of Loving Kindness or ‘Love’ based on giving up all and everything (for others) etc.

Definition of Buddhism and the Dharma

Buddhism however does not belong to any one of these four groups. In fact, although we do use the word religion when referring to Buddhism we find it difficult to classify Buddhism as a religion according to the meaning of the word as given in the dictionary. The most appropriate word that could be used to meaningfully express the teachings of the Buddha is “Dharma”. In common usage and for convenience we have to use the word “religion”, but “Dharma” is indeed very appropriate because it covers a lot more than is conveyed by the word “religion”....... “O bhikkhus, the Dharma and the precepts taught by the Buddha send forth a clear light. Never are they observed in secrecy”. They are as clear and evident “as the sun disk or the moon-disk”. Furthermore, “Regarding the Dharma taught by the Buddha, there exists no closed fist of the teacher”. This means that the Buddha as a teacher kept no secrets in his teaching. Accordingly there are no secrets or mysteries in Buddhism which must be accepted unquestioningly by a follower on the basis of blind faith....... The Dharma is the Ultimate Truth taught by the Buddha. It is a noble way of life which always supports and upholds us without allowing us to descend into other states of sufferings such as hell, the animal and spirit world, as devils or as other unfortunate living beings. So if we follow the Dharma, the Dharma will hold and support us steadfastly without allowing us to suffer in such unfortunate states....... That is the definition of the word Dharma in Buddhism. As Buddhism is not a revealed religion, the Buddha did not get any divine message from heaven for he never had any teacher to teach him how to gain his enlightenment. What he did was to use his full effort, eradicating all evil thoughts, words and actions, and by cultivating all the great qualities, by purifying his mind, he finally attained such purity and clarity of mind that he understood completely the workings of every aspect of the Universe. We call this Enlightenment. Buddhism is the result of the effort of a great man who sacrificed his life and his time in search of the Absolute Truth. We must define what we mean by Absolute. Truth because many people claim to know the truth. But there is little agreement among them. What do Buddhists mean by this term?...... We know that there are many kinds of truths but that not all can be categorised as absolute truths. Some truths may be relevant for a certain period, but sooner or later, because of changes in circumstances they do not remain as truths. Truth as realised and preached by the Buddha is the Absolute Truth, because there is nobody in this world who can challenge the verity of even one word uttered by him using even the methods of scientific analysis. It is the absolute truth because it is eternal and cannot change according to time or circumstances....... Many other beliefs which were regarded as truths in the past have had to be modified according to new knowledge gained by the advances of science. The Buddha’s teaching alone however cannot only be challenged, but is in fact supported by the new discoveries of science. The moral values taught by the Buddha on the basis of the Absolute Truth also remain valid in spite of the developments of civilisation. Buddhists do not have to redefine their position with regard to such topics as: EUTHANASIA, MERCY KILLING, BIRTH CONTROL, PRE-MARITAL SEX, ANIMAL RIGHTS, THE ENVIRONMENT, and so on.

Why Religion is Needed

Generally speaking we must agree that all religions have achieved some degree of good, although according to some thinkers like Bertrand Russell religion has done more harm than good to mankind. On jealousy, hatred and discrimination as explained by different religionists, he says, “Those who have no religion live peacefully without fighting and quarrelling. Those who have a religion however often fight because of their different religious beliefs”. But not all will agree with him....... Every great religion whether it is Christianity, Buddhism, Islam or Hinduism has in fact done some service to humanity. If human beings could have behaved badly in spite of having a religion, then what would have been the position of mankind if there had been no religion at all for them to believe in? If for instance all the Governments of the world were to announce that there would be no law enforcement for twenty-four hours it is quite conceivable that this period will be more than enough to destroy entire nations! Needless to say the situation will be further aggravated if there were no religion at all to deter mankind. The point of course is that we cannot blame religion for man’s behaviour....... We must add here that there are some highly developed people who are good by nature and who do not need the control imposed by religious people. The Buddha regard that religious teaching must only be as a raft to help one reach the farther shore. Once one has reached a high level spiritual development one requires one becomes naturally moral. The majority of us however need the raft that is religious principles to help us become morally and spiritually perfect.

Religious Principles are Important

As human beings, we have a responsibility to uphold certain good principles for our own benefit as well as for others. This makes good sense because when we observe the precepts, we also protect others. So long as we are not perfect, if we like to have good neighbours, we must ensure that we have a strong fence, or else it will lead to arguments, disturbances and misunderstanding, When we erect a good fence wall or we not only protect our house and our family, we would at the same time, protect the houses of our neighbours as well....... So observing precepts is exactly like this. When we decide not to kill or harm others, then we allow others to live peacefully without fear. That is the highest contribution that we could render to others. We should stop swindling and cheating others so that they can live peacefully without fear and suspicion. If we know how to fulfil our duties and responsibilities, we uphold our human dignity and intelligence. Naturally, by doing so, we maintain peace, harmony and calmness in our life....... But as Robert Frost says in his lovely poem “Mending Wall”, if we are good by nature and our neighbours are good by nature, then fences become redundant. Some so-called primitive societies in the past did actually live such ideal lives. But as far as we are concerned especially in urban societies, we need the fences of religions to protect ourselves and others....... To do this we observe religious precepts (sila). Sila means discipline to train the mind. We train ourselves by observing some religious principles, knowing the dangers of violating them. There is a difference between Buddhist precepts and the commandments and religious laws of other faiths. Many people follow their religious obligations due to the dread of punishment. It is possible that without the threat of hell-fire many people would not take their religious laws serious!...... There is a two pronged approach to the observance of sila or precepts. When we refrain from killing by knowing the cruelty and suffering that will be inflicted on other beings, it is Varitta Sila: Not to do evil (Avoidance/Refraining). At the same time, when we develop kindness, sympathy and harmony, that is called Caritta Sila: To do good (Positive Performance). We have to cultivate both these negative and positive aspects of virtue....... If there is no punishment, people will take the liberty to commit wicked things without showing any mercy. In Buddhism, the observance of sila or precepts means: “I train my mind not to do certain harmful things, not because of God or fear of his punishment, but understanding that they are wrong. I do not fear punishment or expect reward, but I do good for its own sake, because it results in the well-being of others and “myself”....... The Buddha said “I advise you according to my own experience. It is not a divine message given to me. I have done some bad deeds during my previous births and I can remember how I had to suffer as a result of such misdeeds. That is why I am telling you it is better not to do bad things so as to avoid sufferings....... I have on the other hand done a lot of good or meritorious deeds during my previous life and hence I can understand what a wonderful, peaceful, prosperous life I experienced because of the good deeds. So I advise you also to do some good deeds, so that you too could experience similar good results”. If you wish to know more about this subject read the Jataka Stories which record the experiences of the Buddha in his previous lives....... In Buddhism, we cannot find commandments, dogmas, religious laws or threats of religious punishment. Religion is not meant to punish but to advise people what to do and what not to do. If you have committed any evil deed, you will have to face the consequences. It is not that the Buddha or the religion will punish you. Your own action creates your own heaven and hell. Another person cannot do that for you....... As I said earlier, even primitive man had a natural sense of moral behaviour and he could distinguish right from wrong. But as societies developed, this natural sense had to be translated into codes of behaviour to maintain law and order. To ensure that they would be followed, the leaders represented them as being divinely sanctioned. With eternal rewards or punishments. The end result was of course that people were controlled and managed to perform in a socially acceptable manner. In this way we can argue that religion did to some extent do some service to humanity.