Venerable Ãcariya Mahã Boowa’s Dhamma Talk on the 17th of June 2002 one and a half months after the previous teaching.
I tell you quite frankly: I no longer experience past, present, or future; for I no longer have any trace of conventional reality left within my heart. I can assure you that nothing more remains. Such is the power of the Lord Buddha’s Dhamma for overcoming the kilesas. Dhamma resides in the heart. The kilesas also dwell in the heart and are its enemies. And we are the ones caught in the middle, bearing the good and bad fortune that results from this clash, for we belong to the heart, just as the heart belongs to us. Dhamma supports and sustains us. Our enemies, the kilesas, oppress us, always beating us into submission. Both arise from the same place—the heart. Through the practice of meditation, Dhamma gradually gains strength enough to overpower the kilesas within—from the grossest to the most subtle—and then, to completely sever them from the heart.
This is what we mean when we say that the whole mass of suffering created by the kilesas is destroyed. The destruction of that suffering marks the emergence of Supreme Happiness; that is, the arising of the Supreme Dhamma. And it happens precisely where the luminosity of Dhamma was concealed by a thick covering of kilesas, preventing its light from streaming forth in all its brilliance. I recalled this momentous experience with tears as I gave a recent talk. I have known this experience clearly within my heart since it first happened; but it was only recently that circumstances arose that prompted me to openly discuss it. Powerful indeed is the impact of Dhamma when it expresses itself. It issues forth in all directions, profoundly affecting everything with which it makes contact. Not only does it affect mental phenomena in this way; it also affects physical phenomena, like tears. When associated with Dhamma, tears spill forth with the same intensity. The problem is, living beings throughout the universe are simply blind to the kilesas.
Answer this: Who in this world has opened his eyes to see the truth about Dhamma? No one. So, when they hear that Ãcariya Mahã Boowa shed tears in public, they immediately wonder why. What’s the matter with him? If he really has put an end to his kilesas and become an Arahant, why is he crying like that? There! Do you see? These people mistake the tears for the Arahant. Do you understand? Do you realize that all parts of the human body are merely aspects of conventional reality? They are associated with the citta, which in turn has responsibility for them. Once the citta—their caretaker—collapses, these conventional realities, being its enemies, are then torn asunder. Then the pure nature of the citta shines forth in all its brilliance, following its own natural principle. This is one aspect of the experience. Another aspect is this: At that same moment, a sympathetic and intense physical reaction takes place, causing the body to shake and tremble in response. Is that trembling intentional? No, it’s a consequence of Dhamma’s overwhelming power as it deals a fatal blow to the kilesas and forces them to separate from the citta forever. Such a momentous event creates an enormous impact—the entire universe appears to tremble and quake.
That’s what it feels like when Dhamma and the kilesas are finally separated for good, and the world of conventional reality and the world of Absolute Freedom ultimately split apart. The nature of pure Dhamma then appears in all of its supreme magnificence, fully revealed within the heart that experiences it. Being closely associated with the citta, body and mind react to this amazing and unique experience. The citta’s true nature always existed; but it had never displayed itself in this manner to the body and the conscious mind. Being wholly unprecedented, the impact of the occurrence is enormous. The aggregates of body and mind are all conventional realities, the instruments the heart uses for its own purposes. When the citta collapses, the pure nature that emerges then remains completely unaffected. But the aggregates of body and mind, the khandhas—being strictly governed by the laws of anicca, dukkha, and anattã—are intensely affected. Reflecting their inherently unstable nature, the reactions occur in the khandhas, and then simply cease. The pure nature of the citta never arises, and never ceases. Herein lies the difference between the two.
Consequently, it is impossible to compare the pure heart of the Arahant with the pile of excrement we know as the human body. Having seen this truth clearly for oneself, it is unnecessary to ask for further clarification. In such an event, one would simply salute and say Sãdhu to the Buddha himself, even if he were immediately before one. Since the Ultimate Truth is self-evident within one’s heart, there would be no need to seek his verification. N’atthi seyyo va pãpiyo: Nothing surpasses the Supreme Dhamma. This realization arising in the heart is identical with the pure nature of the Arahant. It is a purity that completely transcends the conventional laws of anicca, dukkha, and anattã. They simply no longer apply. The khandhas are what become excited; for instance, when tears are shed. Tears may be shed for a number of reasons. Sadness induces tears, as does joy. Smoke brings tears, and so do onions and garlic. Why all the fuss then about tears? After all, tears are only water—the water element. Just like the physical elements of earth, fire and wind, water is entirely an aspect of conventional reality.
Profoundly moved by the pure nature of Dhamma that suddenly appears, these physical elements are agitated. The pure nature itself, however, is wholly imperturbable. It is the nature of the khandhas to be always reactive. They are agitated by good things and bad things, by pleasure and pain, sorrow and joy. They are forever excitable in one way or another. But at this moment, it is the sudden appearance of Dhamma’s pure nature that stirs them. The khandhas are not the Arahant; the Arahant is not the khandhas. Absolutely and without exception, the khandhas are conventional realities. By contrast, that pure nature is completely free of all vestiges of conventional reality—one hundred percent. So the two do not, cannot mix. They are mutually exclusive. They merely acknowledge each other, according to their respective status. The khandhas, having the status of conventional reality, act so accordingly. Pure nature, appearing suddenly of its own accord, has the status of Absolute Freedom. Thus, since time immemorial, the khandhas of all people from all ages have always been fully consistent with their status as conventional realties. Having attained enlightenment, the Buddha and the Arahants did not then destroy their khandhas and so prevent them from functioning. For example, laughter.
Laughter is a natural function of the khandhas; as is shedding tears. Both are merely functions that the khandhas perform according to their particular status. As long as body and mind maintain a basis of reasonably good health, they can perform any function they choose. For instance, we can take earth and shape it into buildings. Bricks, cement, stones, sand, steel—if they don’t come from the earth, where else do they come from? As long as we have this kind of material basis, we can build anything we choose. What is the matter with people? Can it be that you are crazy? That’s what I would like to ask. I am criticized for shedding tears in the name of Dhamma, but has any one of you seen Dhamma’s pure nature? I myself had not seen it before. Nor had any of my forefathers ever seen that Supreme Dhamma, because they never practiced the way. I am a practicing monk. As a result of my practice, I have steadily gained knowledge and insight, stage by stage, in the manner that I have described to you.
I practiced in that manner until I finally attained the crowning achievement, an attainment that has now expressed itself in its own natural way. Have any of you tried to see the Supreme Dhamma? Or are you all satisfied to sit blindly with your eyes closed and your mouths agape, making animal noises at the pure nature of Dhamma? Why don’t you bark at the filth around your own neck instead? Think about that! That pile of excrement is a mass of fire. Greed, anger, and delusion produced that fiery mass of excrement. Everyone’s heart is polluted with it. Why don’t you take a look? What is the point of criticizing the preeminent nature of Dhamma? The Lord Buddha was preeminent before us. If Ãcariya Mahã Boowa is untrue to the Buddha’s teaching, then all of the Sãvaka Arahants are untrue to it as well. But, in fact, those venerable Arahants have always been estimable. Since when has filth become virtuous? What gives it the right to boast and brag, criticizing this posture or praising that one, approving or disapproving of an Arahant’s behavior? It’s just a pile of excrement! Do you understand? Don’t you realize yet that your hearts are full of this dirt and defilement? Do you really feel proud of that? Such harmful pride will drag you down even further.
If you fail to see the harm of defiling pride, you will clash with Dhamma. Clashing with Dhamma is like a knife driven against a stone. What happens when a knife is wielded against a stone? What happens when you drive a car into the side of a mountain? Who gets hurt? Think about it! The bucket of excrement suffers the blow. The preeminent individuals have already transcended the world. What possible damage could befall them? As Buddhists, you should take to heart this general rule of conduct: Don’t use your filth to befoul others, and so destroy yourselves in the process. There is no benefit to be gained from that. The preeminence I speak of: from where does it come? I have already demonstrated this for everyone in present-day Thailand to see. Am I now the foremost villain in the whole country, while the rest of the population are the epitome of preeminence? See and consider for yourself!
If you refuse principles of reason, what will you accept then? What do people search for nowadays? I searched, until I nearly died, to find the Supreme Dhamma that I now teach to my disciples with a loving, compassionate heart. I am not boasting or bragging about myself. Where would such boasting come from? Boasting, malicious gossip—these are all unnecessary extra baggage. What could possibly be added to the perfect nature of Dhamma? If it requires something extra, how could it be called “perfect”? Remember this well. Thai Buddhists behave with exceptional ignorance. As soon as I say something, the whole country starts barking noisily. It’s pitiful! I feel very sorry for you. That is precisely what the Lord Buddha felt when he wondered why the world was so blind.
Tears streamed down his face at that moment—both tears of great compassion and tears of amazement at the purity of Dhamma. Seeing how utterly blind people were, the Lord Buddha felt such dismay that he was discouraged about teaching Dhamma to them: How could people be so unaware of the excrement in their hearts? It’s the same today. When people hear the Dhamma being taught, they criticize the teacher in a way that only brings them harm instead of delight in receiving a valuable lesson which they can then struggle to put into practice as best they can, as befits those who respect their teacher. Why don’t they think to do things that will enhance their well-being for a change? For this reason I say with conviction that Thai Buddhist are very stupid. Ãcariya Mahã Boowa is never perturbed. Let the whole world come and bark as it will; I shall speak my mind and remain unaffected. The pure nature of Dhamma is impervious to all worldly influences. Those who are affected by misbehavior must live with that misbehavior. Those affected by loss will live with the loss; those affected by gain will live with the gain.
When virtuous conduct affects one, one will make virtuous conduct one’s home. That is to say, one will be reborn according to that good kamma. On the other hand, when it is wrongdoing that affects one, then one will live with a blazing fire in one’s heart. Is that what you want? The Lord Buddha’s Teaching is always relevant, as when he loudly proclaimed: Kho nu hãso kim ãnando Niccam pajjalite sati Andhakãrena onaddhã Padïpam na gavessatha
“When the world is engulfed by a blazing bonfire that rages day and night, how can you be so totally blind as to keep smiling and laughing continually? Why don’t you search for a refuge that you can depend on?” Listen to that! The Dhamma that I teach is the same kho nu hãso… What craziness grips you all? You are following in the footsteps of those drunkards that the Lord Buddha overheard when he declared: Kho nu hãso… They were just a bunch of drunks that the Buddha was addressing; not a group of noble individuals. This story is in the scriptures: The Lord Buddha versus a band of drunks. Think of the difference between them. Yet, even after they received a scolding from the Buddha, they still weren’t conscious of their faults.
The tears that I shed recently conveyed a similar message. How is it then that you still remain unconscious of your own faults? Are you even more slow-witted than those drunkards? If you want to avoid coming to ruin, you should ask yourselves this question. I’m trying my utmost now to help society. Within my heart I have no sense of courage and no sense of fear; no such things as gain or loss, victory or defeat. My attempts to assist you stem entirely from loving compassion. I sacrificed everything to attain the Supreme Dhamma that I teach you now. Those sacrifices were not made to attain something evil. I nearly gave up my life in search of Dhamma, crossing the threshold of death before I could proclaim to the world the Dhamma that I had realized. Why is it then that no one can accept it? What is the matter with Thailand these days? That’s what I want to know.
The more self-important people feel, the more arrogant and conceited they become, until they begin to think themselves even more clever than the Buddha, the Supreme Teacher. Doesn’t Thailand realize yet that its situation is growing worse by the day? How stupid its people have become! No one pays attention anymore to Dhamma. Who knows, before long people may stop going to the monasteries altogether. Witness their reaction to what I said recently: they ridiculed me with all manner of sarcastic remarks. This is precisely what happens when the kilesas are all-powerful. When they saw me shed tears the other day, they derided and treated me with scorn. But I remain unperturbed. Let every family in the country criticize me, I have a quarrel with no one. I teach people purely out of loving kindness. Why can’t they accept this? Are the Thai people really so ignorant? Has the Dhamma of the Lord Buddha completely disappeared from the world? Do the Lord Buddha and the Dhamma no longer have supremacy? Are those practitioners—who have realized the Truth by following the Buddha’s teaching—seen merely as pious frauds and enemies of the people? What ails Thai Buddhists?
Are they not decent human beings? Why are they behaving like a pack of dogs?! That’s the attitude I’m forced to take. But, I am not angry with anyone. The forceful tone of my remarks derives from the power of Dhamma. Dhamma is imperturbable. It feels no anger or resentment toward anybody. However, Dhamma always expresses itself with its full power. The same can be said for the kilesas: they tend to express themselves forcefully, with the full power in their possession. The difference is that expressions of the kilesas’ power causes terrible damage to the world while expressions of Dhamma’s power are like water cooling the world’s fires.
Do you think that I spoke in anger? Where does anger come from? Anger comes from the kilesas. For someone who is completely free of kilesas, you cannot make him angry, try as you will. There is simply no anger left in his heart. If even a small amount of anger remained, he could not be called an Arahant free of kilesas. For anger, greed, and delusion are all kilesas. Do you understand? Investigate this matter well and you will see. The physical body is a conventional reality through and through. As long as it remains directly associated with the pure nature of the citta, it is bound to be affected accordingly. This is only natural. Where am I wrong? Who here claims to be so superior that they can oppose the Dhamma of the Lord Buddha? Come forward, let’s hear you boast!
Let’s hear you say: “Ãcariya Mahã Boowa is an extremely stupid monk”. I want to hear from all you clever people. So emerge from your toilet holes and try boasting about your attainments in Dhamma. I would really like to see something genuine emerge, but I see nothing of the kind. Wherever I look, all I see are lazy people full of greed, anger, and delusion. What kind of superiority is that? Still, they continue to come forward with their extravagant boasts. There is no end to their madness.
Author : Ajahn Maha Boowa Nanasampanno Translated by : Ajaan Dick Silaratano