The Ven. Ãcariya Mun often discussed this topic whenever it cropped up in his desanãs or talks. He would always highlight and elaborate on it as in the Muttodaya collection. But in there it is only treated in general terms and not in detail. I myself elaborate more in depth. Muttodaya does not do this. Sometimes Ãcariya Mun himself did not go into detailed analysis but what he said was enough for us to comprehend. When we had the tree trunk, we would also have its branches. The Ven. Acariya Mun said, “The Lord Buddha’s Dhamma is pure; it accords with natural principles. But when it is being established in a putthujana (an ordinary worldling) it is adulterated and counterfeit Dhamma. But in an Ariya Puggala (Noble One) it is real and genuine Dhamma.”
That was how he described and summarized it. There are, however, several levels of Ariyans namely, Sotãpanna, Sakadãgãmï, Anãgãmï going up to the Arahant—making four in all. Upon investigation, the Dhamma of the sotãpatti level is real and pure for the Ariyan who has attained to Sotãpanna. But the levels of Sakadãgãmï, Anãgãmï and Arahatta must still be false within his heart even though he can commit them to memory and fully knows the path of practice. They must still be suppositions, though he might be knowledgeable about them. The Sakadãgãmï is still counterfeit on the levels of Anãgãmï and Arahatta and the Anãgãmï is false in the level of the Arahatta Dhamma. It is not until the attainment of the Arahatta bhými (plane) that every level of Dhamma becomes complete and perfect within the heart, without any trace of falsehood.
Some may argue that since the Dhamma of the Lord Buddha is real and pure, it must remain so wherever it might be. It can be compared with pure gold which, though it might fall into the mud, is still pure gold. It can’t turn into mud or slush. If we don’t clarify further, it is certain that pure gold remains pure gold: It doesn’t become the mud. But who can deny that the gold is contaminated by the mud when they lie together and get mixed? Is there no difference between the gold fallen in the mud and slime and that which hasn’t? Of course there is! How can someone assert that the pure, uncontaminated gold and the gold besmeared with slime are both equally pure? Surely, they are different. A second comparison, we could consider, is when food is prepared and ready for consumption.
If it should slip from our hands into something dirty, then even though it had been suitable to eat, it becomes unacceptable because it’s filthy and offensive. Or, if there is a dirty food container, regardless of how palatable and succulent the dish may be, once placed in the dirty vessel, it too becomes dirty. How can it be pure when it’s besmeared with filth? The Dhamma of the Lord Buddha is of a similar nature. The vessel here refers to the heart, which alone is appropriate for receiving Dhamma. If this heart is defiled with corruption, then the contacted Dhamma, in associating with it, must also be corrupted. The intensity of corruption will depend on the concentration of the defilements. This is what the Lord called inauthentic and unreal, meaning not genuinely pure. Furthermore, although the palm-leaf scriptures are Dhamma, when we look them up and study them, we only commit them to memory and retain them in the heart.
But because the heart is filled with the kilesas, the Dhamma that comes into it is just Dhamma learnt by rote and not the genuine Dhamma. If it is real Dhamma, why don’t the kilesas all disappear from our hearts since each of us has studied and engraved it in our memory? Why are our hearts brim full with kilesas when we have already studied and, learnt every facet of Dhamma right up to Nibbãna? They still haven’t gone beyond the state of being fully possessed by the kilesas and this is why the Dhamma is false. We should take out the Lord Buddha’s Dhamma both the theory and practice (pariyatti and paåipatti) then investigate and analyze by way of conduct and practice following what was correctly taught. Only then will the Dhamma begin to be genuine from the stage of memory. This is because we have truly fixed it in mind as the outline and plan for our practice and we haven’t merely retained or committed it to memory without actually following the plan. This is similar to the plans for a house.
Regardless of how many hundreds or thousands of designs might have been drawn up, they are still merely a sketch and not a house. It can’t be properly called a house until its construction is completed, following the specifications of the blue print. Committing it to memory for practical use is one thing, but to simply store it away without any interest in its practical application, is something else. Whatever happens, that which has been studied must then be put into practice. One will then definitely come to practice and then having practiced, one will undoubtedly experience the results of practice (paåivedha). This is the gradual, penetrating discernment and realization. The citta will definitely come to steadily experience this, depending on one’s ability in practice.
We Buddhists should take pariyatti (theory) and paåipatti (practice) as the basic essentials for they are intrinsically fundamental as the Sãsana is the principal Dhamma. If we take both the practice and theoretical study as imperative, then the Sãsana and the followers will excel in the Dhamma, in virtue and in the knowledge and understanding that bring supreme coolness and peace to both the individual and the community at large. But the case here is that the Sãsana is merely learned by rote. It just remains inscribed on palm leaves. The followers go one way, that which has been memorized goes another way and the way of practice goes in yet another direction. They don’t harmonize but are all in a constant state of conflict right there in the same individual.
Furthermore, it also disturbs and annoys other people making them wonder how the followers of the Lord Buddha can be in such a mess. Such criticism is well-founded and irrefutable. Whatever is wrong must be accepted as such. Once the theory is put into practice the results will be in harmony. One will truly understand according to one’s attainment level. Whatever has been experienced in the heart through one’s practice can undoubtedly be correctly described. It will accord with the practical experience itself. One will be very bold and confident when talking of them without any qualms that one could be contradicted, for one has truly seen and experienced them in oneself. How could one have misgiving? There will be no scruples or twinge of conscience because it is not guessing blindly nor hypothesizing.
One did not plagiarize others’ experience. One spoke from one’s own experience and insight. How could it be wrong? How then could one be intimidated or shaken? Every one of us is seeking for the truth. We know the truth as far as our ability allows and can talk about it in as much as we know it. How then can there be any diffidence or misgivings? There are none, of course. It was never said that the Lord Buddha took a “Nibbãna course” at any institution. Nor did he pursue in any school a study of the Eightfold Path, the Majjhimã Paåipadã (Middle Way of Practice). On the contrary, he did it all on his own by way of analysis and investigation right up to Enlightenment. He realized and experienced Dhamma to his heart’s contentment and then declared this Dhamma to the world. Who can be more capable and accomplished than the Lord Buddha not having to learn from anyone but being a Sabbaññý, a Self-enlightened One, and the founder of the Buddha Sãsana (Way of Buddhism)? If we wish to be as worthy as the Sãsana is truly professed to be, we who are followers must make ourselves worthy followers of the Sãsana and its principles.
We would then gain benefit. We would not just vainly bear the load of scriptures, unable to inflict any blows on the kilesas in our heart or gain any practical value. This would be inconsistent with the fame and reputation of the Lord Buddha and with the purpose of his Teaching: namely the removal and elimination of the kilesa-ãsava following the way of the Dhamma principles. Instead, what we do is shoulder the burden of the kilesas by merely bearing the Dhamma by rote—quite contrary to the purpose of the Sãsana. This is how Dhamma turns mundane. The way for Dhamma to really be Dhamma is by the practice as already mentioned. When the texts have been studied and we practice, only then will we learn the truth. This is because the way of the Lord Buddha’s Teaching was perfectly expounded, being the Svãkkhãta Dhamma (Well-Taught Dhamma).
The only deviation and sophistry is the practitioner’s own misunderstanding and in this case he is beyond help since he is running contrary to the truth, which is Dhamma. The Sãsana Dhamma of the Lord Buddha is like any merchandise which boldly challenges any test of validity or quality. This ‘Dhamma merchandise’ will put all the other products out of business—regardless of the market it’s sold on—because people are always on the lookout for good and genuine products, land once they have seen something that catches their eye, how can they fail to recognize it? Even small children recognize that much. But Dhamma is not a material substance which can be put on sale to compete with all the other commodities. It can only be appreciated by those who have experienced it and can only be realized and perceived by each individual for himself. Such an experience is not for the accumulation of the kilesas nor for ostentation nor conceit. These are the affairs of the kilesas. Every stage of insight and realization is for the sake of uprooting the kilesas. They are inimical both to oneself and to others. How then could one show off one’s attainments or wave them about in the manner to promote the growth of the kilesas and make other people sickened and disgusted? This is certainly not the way to practice for their removal. For this reason, the practitioner who has realized any Dhamma is usually serene and at peace. He follows within the bounds of reason whether he talks or remains silent. He is neither hungry nor acquisitive but lives like a samaõa (recluse) one who lives within the bounds of reason in both his words and his stillness.
This is what the Lord referred to when he said: “Samaõãnañca dassanaÿ etammangalamuttaÿ”—“To behold a samaõa who is free from corruption and perversion is the highest blessing”. Samaõa here is of four stages. The first is Sotãpanna, the second Sakadãgãmï, the third Anãgãmï, and the fourth the Arahant. These are the various calibers of samaõa. From the conventional viewpoint this refers to those who have become a samaõa by virtue of their attainment to the various levels of Dhamma: Sotãpanna, Sakadãgãmï, Anãgãmï or Arahant. All of them are a blessing to those who look to them with respect. This is the external samaõa. Turning to the internal samaõa, we see its various stages within the heart by means of investigation of the Sacca dhamma. These are the agents that unveil the magga and phala (Path and Fruit) so that they may be clearly perceived within the heart—another form of highest blessing. We must turn inward for our own benefit, or else we will be constantly searching for the external samaõa, perpetually speculating as to who is a Sotãpanna, Sakadãgãmï, an Anãgãmï and who is an Arahant. None of them wear labels or insignia like military officers, so how can we pick them out?
Even if they truly are Sotãpanna, Sakadãgãmï, Anãgãmï or Arahant, how could we know from their behavior and deportment? They would never flaunt it in the gross and indecent way the world does. They would never do it. Those who have impeccable virtue and seek after Truth and Dhamma and who are imbued with the Truth and Dhamma, cannot behave in this way. It’s impossible. Seeking for this kind of samaõa so as to pay our respects is far from easy. It’s so difficult to know when we might come across them. Instead we should take any aspect of the Teaching that spells out the way for achieving those four levels of samaõa, and then apply the teaching so that we can reach those very levels within ourselves. This is by far the most appropriate way. It really gets us to the heart of the problem, without uselessly wasting time in having to hunt for clues and chasing after shadows.
When we have found a teacher who is imbued with Truth and Dhamma, peaceful in body, speech and heart—or better still if he is the first, second, third or fourth grade of samaõa—then, we must not let slip the first, second, third and fourth levels of samaõa which could appear within our own hearts. We would then reap the fruits of our practice when prerequisites and conditions are fulfilled because the Lord Buddha did not reserve the fruits solely for himself. Sota means “stream” (or current): it means the entry into the stream of Nibbãna. But we tend to speculate about various theories and models of what the nature of the stream of Nibbãna is really like. How wide or narrow, how deep or shallow, how coarse or subtle, is this stream? This merely turns into saññã ãrammaõa (imaginations or flights of fancy) which have no practical value. In fact, ‘the stream’ refers to the realm of certainty which is a guarantee that one will definitely arrive at the state free from dukkha. But, in any event, stream or no stream, the meditator should try to have inner peace.
It is the citta itself, when being constantly and persistently nourished so as to grow in a fruitful and wholesome way that will become Nibbãna. A home is a home, a house is a house, earth is earth, water is water, air is air, and fire is fire. Neither earth nor sky nor space can become Nibbãna, nor lead one to Nibbãna. Nor can they be developed into a Sotãpanna, a Sakadãgãmï, an Anãgãmï or an Arahant. How then is it possible to make them into Nibbãna? The citta alone is capable of gradually eliminating all the veils of delusion from the heart by way of practice and conduct. Peace and happiness will naturally arise of their own accord. The reason why there isn’t any peace, is because of those delusive influences that continually agitate and bother us. Day and night they disturb us with worry, anxiety, confusion and instability and in every position—whether standing, walking, sitting or lying down. It is just the kilesas that constantly disturb and confuse us and add chaos to our predicament. How then can we remain calm and peaceful? The path of the kilesas has been detrimental to living beings for eons and eons.
They warrant the criticism and censure that is continually voiced by the Lord Buddha’s Dhamma. Sentient beings invariably tend to take the kilesas as something worthwhile and beneficial. They never give a thought to throwing off the oppression and dominance of the kilesas which are the cause for so much complaining in the world. If they are really so valuable and profitable, why all the moaning? The actual cause for the complaining is simply the kilesas which bring about the dukkha and hardship. And this is why the Lord exhorted us to develop the Samaõa dhamma. Samaõa means serenity. Once we become calm and serene we will slowly become the first, second, third and fourth samaõa within our heart. What is the way of practice for the attainment to these four samaõa?
The Lord expounded this in general terms in the Dhammacakka Pavattana Sutta, though not in great detail. A beginner in the way of practice might find it quite difficult to understand. The Lord said of the first Sacca Dhamma (Truthful Dhamma) Dukkha Ariya Sacca (The Noble Truth of Suffering), that it was jãtipi dukkhã jarãpi dukkhã maranampi dukkhã soka parideva dukkha domanassupãyãsa... (birth, ageing and death are dukkha) This is the story of dukkha. How does this dukkha come to exist? It arises from birth. Birth is the origin of the arising of dukkha. The real agent of birth has its root in Avijjã paccayã sankhãrã (ignorance conditions the arising of sankhãra). Indeed, what other than Avijjã paccayã sankhãrã can give rise to birth? The Lord started right here at the principal determinant. The Ven. Ãcariya Mun’s way of analyzing it was very interesting. He said, “Thïti bhýtaÿ avijjã paccayã sankhãrã” (ignorance of the primordial heart conditions the arising of sankhãra). How is it possible for avijjã to arise and subsist if it has no foundation and support, no father and mother for its origin?
It must depend on Thïti bhýtaÿ avijjã paccayã sankhãrã as the basis of birth, of life and existence. This can then be differentiated into three categories: Nandi rãga sahagatã tattara tattarãabhinandini seyyathïdaÿ kãmataõhã bhavataõhã vibhavataõhã (accompanied by enjoyment and lust, and enjoying this and that: in other words, craving for sensual pleasure, craving for being, and craving for non-being). The Lord said they are Samudaya (origin of dukkha) or Samudaya Ariya Sacca (The noble truth of the origin of dukkha). This is a noble truth. What then can be used to overcome it? The noble truth of the origin of dukkha is entirely made up of influences that only muddle the citta, agitating and clouding it. If the citta were material in nature, it would become all messed up and reduced to mud and slime. The three taõhãs (cravings) are kãmataõhã, bhavataõhã and vibhavataõhã—craving, lust and the inability to remain at ease, or live peacefully and naturally. Taõhã is necessarily lustful and ravenous, grasping and acquisitive.
One is always restless, agitated, struggling constantly, chasing after and driven on by kãmataõhã, bhavataõhã or vibhavataõhã. It is just this lust and craving that continually hound the heart under their oppressive and extorting influence. These are simple terms that the meditator who aspires for Dhamma and the overcoming of the constantly harmful kilesas can understand. The reason why the citta can’t remain in its natural state, is because of these influences that consume, disturb, instigate and continually stir up chaos. It becomes impossible for the citta to have any peace. What can be done to remedy this? The Lord taught the Magga Ariya Saccam(The noble truth of the Path) which begins with sammã diååhi (Right View) and sammã sankappo (Right Thought) as the remedy for those conditions that create all the commotion and confusion. This comes through the power of craving, lust and restlessness. When consumed by taõhã, regardless of whether one is human or animal, one will openly or covertly take up the chase and in one way or another achieve one’s objective.
This is due to the compulsive craving, lustful ambition and insatiability which force the heart to struggle constantly in pursuit of its various objects. All those who fall under this domineering power must be exposed to dukkha and torment. What is the cause of dukkha? This dukkha is caused by Samudaya which oppresses and lords it over the hearts of all beings, subjecting them to pain and misery. This goes on by day and night, in all the postures—walking, standing, sitting and lying—and in every form of existence. Every train of thought falls under the driving and oppressive force of Samudaya (origin of dukkha), so what are we going to use to overcome and correct it? The most efficient tools for complete taming and eradication from the heart of these three samudayas are none other than sammã diååhi(Right view), sammã sankappo (Right Thought), samina vãcã (Right Speech), sammã kammanto (Right Action), sammã ãjïvo (Right Livelihood), sammã vãyãmo (Right Effort), sammã sati (Right Mindfulness) and sammã samãdhi (Right Calm, stability and firmness of heart). There are no other tools superior to these—the Majjhimã Paåipadã (Middle Way of Practice). What kind of view is considered sammã diååhi (Right View)? Our hearts are now completely in the wrong. Kãmataõhã is wrong view, so are bhavataõhã and vibhavataõhã. As these are all wrong view, they perpetually affect both body and heart.
Why is there affection and love? What is the reason behind it? We must bring our satipaññã (mindfulness and wisdom) to bear in the investigation of the body which is the primary object of affection. We cherish this body first before going on to love other bodies. What do you think about this? Kãmataõhã (sensual craving) is right here! We must investigate into the basis of reason. What is the reason for love and affection? Is it love for the skin, flesh, muscles, bone, hair of the head or body? Whoever they belong to, they are just the same, so why this affection? Analyze and differentiate between them so that we can clearly perceive them. This separation and analysis is called Magga. Sammã diååhi (Right View) is the paññã (wisdom).
These explain the truth about attachment: both the object of clinging and the reason for it. What is the value of this object of attachment? Instead of bringing comfort, benefit and happiness, this attachment brings a blazing fire—consuming the heart with dukkha, torment and hardship. This is the result of attachment and it arises out of the false notion that these objects belong to us and are ourselves. These are all nonsense. Paññã must therefore be sent into the chase to straighten out the wrong idea and to remedy it. This was why the Lord taught the investigation of the body—kãyagatãsati. Probe into it. Investigate both inside and out, above and below, internally and externally. Do it thoroughly and judiciously, over and over again until one comes to comprehend it clearly. This is the way of paññã, the tool for suppressing craving and thirst that arise due to the power of the kilesas.
Nothing other than sammã diååhi (Right View) and sammã sankappo (Right Thought) can overcome and put an end to craving and cure us of our desire. These are factors of the Eightfold Path. Magga Ariya Saccam (noble truth of the Path) is the instrument that can tame every type of kilesa. This is the way we should go. We must hit hard with our satipaññã for this is the tool that can beat the tricks of the kilesas. Without hesitating, we must investigate anywhere that is dark and obscure. That’s where the viper will be lurking. Wherever paññã is not yet quick enough to follow, that will be the place of the arising of views of ‘self’, ‘animal’, ‘people’, ‘I’, ‘they’, ‘mine’, ‘theirs’. Paññã must penetrate and pervade so as to see according to the ‘natural scriptures’—which are none other than the body and citta. The truth will then be unveiled, dispelling all notions of ‘people’, ‘animal’, ‘I’ and ‘they’. How can there be such ideas once paññã has fathomed the truth that these fabrications and suppositions are all simply a fiction designed by the kilesas, the masters of deception. Paññã would then steadily follow through in its cleanup work until everything had been dealt with.
The citta, that for ages has been oppressed by the might of upadãna (attachment), will now be freed and uplifted through satipaññã. The titles of ‘I’ and ‘mine’ and the claims of dominion, especially over the five khandhas will be uprooted. We have laid claim from birth that they are ‘I’ and ‘mine’, that the flesh, sinew, bone, arms and legs are all ‘I’ and ‘mine’, that every section is ‘I’ and ‘mine’—even though all these things are unaware of our claims. We draw up the boundaries of our own domain, and then as things intrude or impinge, they give rise to pain, agony and dukkha within the heart. We experience the dukkha not only in the body, but also in the heart—due to our affection, our cherishing and the way in which we draw up our domain. The investigation leading to the penetration of the nature of things as they truly are, was called by the Lord, the investigation of the Sacca dhamma with paññã and sammã diååhi. In short, this refers to the correct view of the four Sacca dhammas, one of which is Dukkha Sacca (the truth of dukkha).
Sammã sankappo (Right Thought) is the way of thinking for the uprooting of the kilesas. The Lord divided this into three. First, we should not hold any thoughts of malice or enmity against others (abbayapãda sankappo). The general tendency of the kilesas is basically towards animosity. Then, avihiÿsa sankappo, which means refraining from burdening or oppressing oneself or others. Third, nekkhamma sankappo refers to the resolution to free oneself from all entanglements: for example, from the shackle of kãma chanda (delight in sense pleasures). Before anything can be spread out to disturb other people, according to the natural principles they must first bother us. This is due to the citta’s incorrect view of things under the power of the kilesas. Sammã sankappo must therefore be focused to rectify things at this place first. When sammã sankappo and sammã diååhi are brought together, they are similar to single strands of chord weaved together into one rope to increase the strength.
They are the citta’s activity—thinking up the various thoughts and associations of ideas. Together they become paññã. This then is the wisdom of the single citta like the two-ply rope. With all eight factors combined they become a single, eight-ply rope, which is actually the Majjhimã Paåipadã, the Middle Way. This has been the most appropriate tool for correcting the kilesas, ever since the time of the Lord Buddha. What else should be investigated if not the things that are even now entangling our hearts? We must untangle them here with Magga, for example sammã sankappo (Right Thought). Only Magga can eliminate the kilesas from the heart by using satipaññã to investigate and battle against our delusion in the arena of the body and khandhas. We must contend on the platform of rýpa, vedanã, saññã, sankhãra and viññãõa. These are the objects of investigation, and we must examine them as our investigation targets until we see into their real nature. Personally, I find it is against my style to teach about other things but clarifying these points is close to my heart because these things are real.
The kilesas and Magga are both found here. The Sacca dhammas—Dukkha, Samudaya, Nirodha and Magga—exist right here. As Magga steadily quells the kilesas, Nirodha (the cessation of dukkha) becomes steadily apparent by itself depending on the strength of Magga which is the factor doing the work. Satipaññã is the agent that steadily subdues and eradicates the kilesas and steadily bring about the cessation of dukkha. It’s not possible for anyone to aim at putting an end to dukkha without treading in the Way of Magga. The Lord said that Nirodha must be realized, but what method can we use to achieve this realization other than the application of Magga? If we simply concentrate all our efforts on realizing Nirodha without depending on the Magga as the way to clear and blaze the path, then we will achieve nothing because this Dhamma is an outgrowth of Magga.
The Lord simply pointed out the characteristics and functional relationships, but the essential thing is, when satipaññã focuses its attention on any particular point, it will steadily spread to all the other Sacca dhammas. They work together simultaneously, like various parts of a large clockwork mechanism that all interrelate. If we were to try to differentiate each independent function, it would be as confusing as trying to follow ox tracks inside the corral. It’s just not possible. We should therefore investigate a single object like rýpa dhamma (corporeal) or nãma dhamma (incorporeal) which can be found right in this very body. For example, rýpa contains many different object-parts. Although vedanã (feeling) may arise during the investigation, there won’t be any upset or bother because rýpa (form) is rýpa, and vedanã is just nãma dhamma (a mental phenomenon).
How could there be any ‘self’, any ‘animal’, or ‘people’, ‘I’ or ‘they’? All vedanã, whether sukha or dukkha (satisfactory or not) have similar characteristics. How could they be self, animal or people? They are just nãma dhammas appearing in the citta and acknowledged by it as a condition having the characteristic of dukkha, or sukha. They then disappear following the conditions that cause them to cease. See! Paññã is able to discern everything because they really do exist and are not something mysterious or secretive. They manifest themselves openly and depend completely for their existence on the conditions that support their appearance. We continually see rýpa khandha (the body), day-in and day-out. We have to put it to bed, lay it down, discharge its wastes, stand it up and take it for walks.
Vedanã is also constantly manifesting itself, even right at this very moment. Sukha and dukkha are constantly taking turns to come up. The important thing is not to let the heart take on the dukkha as well. If dukkha comes, then it should be clear that this khandha is anicca, dukkha and anattã. If you don’t let the citta get bound up with it, then the citta won’t suffer dukkha. I have talked about this vedanã each day, so you should listen well and get to understand it. The kilesas tenaciously cling to these five khandhas and have done so for countless ages, for eons and eons. This is why it is not sufficient to only investigate them every now and again. To only give a desanã about them every once in a while is also not adequate; it must be done repeatedly until it is fully understood and with complete confidence. The contemplation must similarly be carried out repeatedly until one fully understands.
Then the letting-go will follow of its own accord. There! Get to see it clearly. Where is vedanã? Where is dukkha vedanã? Wherever it is, it must always be dukkha vedanã. One can’t make it into anything else. It must always be true to its natural state. Saññã is recollection. How much have we recalled from the day of our birth until now? Can we find anything essential in these recollections? If they were truly self, animal, or people, and if we had to store them all away, we would probably not be able to find a chest big enough to contain them. We recall them ceaselessly. But as soon as they are recalled, they pass away without remainder. Listen! What real essence can be found in them? The sankhãra (thinking process) perpetually concocts from dawn ‘til dusk, dusk ‘til dawn. Sometimes it conceives so much that the heart gets upset and troubled. If it goes on and on, it can exhaust the heart to the point of a nervous breakdown. Sankhãra is concocting or conceiving and it can be effectively curbed by no other means than satipaññã. It can even cause death, for example with the person who pines away through some sorrow or disappointment.
The kilesas take the sankhãras as their concocting device as a means for applying pressure by perpetuating the conceiving and imagining. One conceives about this thing and that. Once sankhãra and saññã become the instrument of the kilesas, they pierce through to the heart causing enormous agony and dukkha, even to the extent of insanity. People suffer dukkha because they think too much. Are sankhãra really so worthwhile? Viññãõa (sense awareness) merely acknowledges the contacted objects and then it spontaneously dies away. Where in all this is there any real essence to be found? These are the things we are deluded about, everything else is merely the by-product of the kilesas. This is the truly fundamental point. This is the way to tread the Magga Paåipadã (Path of Practice), and it is here that we must investigate to achieve clear insight. In other words, this is called the Magga Sacca (Path of Truth) and is the means of correcting and overcoming our delusion. Then, as the result of our letting-do, the heart can be at peace and free from all worries.
Death is a fundamental law beyond the world’s sphere of influence. The laws of anicca, dukkha and anattã follow the course of nature and are themselves the way of nature. If the time hasn’t really come, even though we may have anticipated it in our investigation, it (the body) won’t break up. But when the time has arrived, however tenaciously we may cling and hold back, no interdiction can prevail and it just goes its own way, the so-called ‘Way of nature’. No one can exert any influence, interfere with or mitigate against it. It must follow its own road letting nature take its course. This is an undeniable principle in the world. How can it not be called the fateful and destined road? Who can prevent its course? We must investigate so that we can see according to its true nature—as they say, ‘to fell a tree from the windward side’. We must not run counter to the Lord Buddha’s Dhamma, which was expounded according to the natural principle, but rather we should comprehend it by following the truth. The heart will then be at peace.
When the heart co-exists with the kilesas, it dwells in confusion and consequently reaps dukkha. We have already seen the harm in this and we must make sure the heart stays with Dhamma, mindfulness and wisdom. The heart will then be secure, protected, cool and tranquil. We must try to overcome kilesas wherever we find them. When we have done this externally we must exterminate them within the dhãtu khandha (the body) and then inside the citta itself. We must use all-encompassing paññã to completely penetrate all of the kilesas—those authors of the concepts of ‘animal’ and ‘people’. From the moment the kilesas have been entirely dispersed, all notions of self, animal and people will cease to be a problem. Such ideas about people and animals will disappear by themselves and we will no longer have pointless fantasies about them.
The truth is left as it actually is, bringing peace of mind and freedom from all worries. Peace is then really attained right here, but it isn’t the Sacca Dhamma. Dukkha is a Sacca dhamma. Both, the dukkha of the body and heart are called Dukkha Sacca (the truth of dukkha). Samudaya is a function of all the kilesas-ãsavas (defilements and taints) and is called Samudaya Sacca (the truth of the origin of dukkha). Magga ranges from sammã diååhi (Right View) through to sammã samãdhi. It too is Sacca dhamma, that is, a tool for the correction and eradication of the kilesas which are the origin of dukkha. Nirodha follows, performing the work of steadily extinguishing dukkha until the total penetrative realization of the nature of Samudaya. Samudaya is the principal culprit that only exists inside the heart. When it is completely eliminated and the kilesas have also been totally expelled, Nirodha, the total cessation of dukkha, will be realized. Vimutti (freedom) is the one who knows that dukkha has ceased and that the kilesas are finished due to Magga’s destructive power. This is not the Sacca dhamma.
Vimutti is the purified one and not any of those four Sacca dhammas. The Sacca dhammas are only a means to an end and when the end is reached they naturally lose their prevalence. There is no need for coercion or force. It is a natural consequence just as the stairs lose their significance once we have climbed them. Such is the way of Magga. So too with satipaññã. Once it has completely accomplished its task and the citta has attained to Deliverance, its instrumental work in dispelling the kilesas-ãsavas automatically ceases. This is our sign of excellence. It is the Samaõa the supreme samaõa, the fourth class of samaõa. The first samaõa we encountered was the Sotãpanna, the second the Sakadãgãmï, the third the Anãgãmï. We have consecutively met each one in our practice. The fourth samaõa is the Arahant, the Arahatta Dhamma. This is the ultimate achievement realized through the Magga Paåipadã (Path of Practice), the most penetrating and brilliant of ways.
These four samaõas are found in this heart. ‘Etammangalamuttaÿ’—the highest blessing is also found right here in our heart. There’s no need to seek it elsewhere, because when the heart attains to the ultimate purity—that is, becomes free from all oppressive influences—the heart itself is the ultimate and final blessing. Whatever has been discussed here about the Sacca dhamma or the four samaõas, is all found within the one who knows, and nowhere else. This is the one who, can achieve the four samaõas, and the one who endeavors in the work of emancipation, freeing himself from all bonds and oppression and arriving at the freedom of the fourth samaõa. In short, they are right here within the one who knows. This is now the one who is absolutely certain, who discerns and perceives everything. The kilesas can’t destroy the citta. Though they may be capable of ruining many things and they might afflict the citta with hardship and suffering, they can’t possibly annihilate it.
This nature is unassailable, absolute and permanent. It cannot be annihilated. At most, it may appear multifarious due to the things it comes into association and involvement with. Once cleansed, this nature is complete, perfect and immaculately pure. Conventionally, it is called the ‘supreme fourth samaõa’. In ultimate terms, it is ‘the Arahatta Dhamma inside the citta’. This citta is now wholly Dhamma. The citta is Dhamma; the Dhamma is citta.
Either way, this truth is beyond disproof. There will be no more contradiction once there are no more kilesas to create opposition. When they have all been totally eliminated, how can there be any dispute? This is how all issues are resolved. They cease right here. The cessation of dukkha occurs right here. Birth and becoming are ended and cease right at this point. Nowhere else. The One that takes birth and existence is precisely this one. The seed of birth and existence germinates from the kilesas found within the citta and this is why it must wander through the various realms of existence. It has suffered endless dukkha, affliction, upset and hardship due to the conditions and influences that perpetuate these experiences. Once these wrappings and generating sources are entirely removed, every problem will also end right here. Please contemplate and investigate this until you achieve the result. This heart can be transformed to excellence. Every man and woman, layman and those gone forth can attain to this realization and enlightenment because it depends neither on sex, age or anything else. May I conclude this desanã at this point.
By Ajahn Maha Boowa Nanasampanno Translated by Ajahn Suchard Abhijato