The words “training ourselves in meditation”, just mean the training of our own heart. But in what state is the heart that it should need to be trained? Generally speaking, the hearts of most people are always conceited and obstinate in their thoughts and imaginings, all of which come from the heart. But people do not know how to cure themselves of their conceited and obstinate nature. This conceited and obstinate nature is very important, for due to its arising in the heart it may lead a person to do evil things, or it may turn him into a good person if he knows how to guard and protect his heart carefully and lead it in the direction of virtue.
Therefore, in this world there are to be found both wise and foolish people, for those who are skilled in their own welfare have different ways of behaviour from those who are not skilled. Their lives will be smooth and free from trouble, or full of troubles and difficulties respectively, depending on the way that their hearts have learnt to do things. This is very important, because of which the Lord said: “Asevanā ca bālānaṁ panditanañca sevanā”—which means—“Beware of fools, do not associate with fools. One should try to associate only with those who are wise and learned".
Fools may be found both externally and internally. The nature of external fools has been partly covered already in the first of these two talks; but “internal fools” refers to one’s own heart which, if it is foolish, will lead one into bad ways all the time. If thoughts arise in such a way as to lead one into suffering and trouble, and to bring suffering and trouble to others, such thoughts may be called “Foolish thoughts” arising from the sphere of the heart. The purpose of training and disciplining one’s heart so that it gradually becomes freed from conceit and obstinacy, is to change oneself into a truly clever person. It is however, important to realize that in furthering the development of one’s citta to make it “smooth and even”, it must be put into training.
When one’s heart has received sufficient training, one will continue to practice what one has learnt, and one’s work and life in the world will generally proceed well. If however, one renounces the world and practices a higher level of Sīla Dhamma (moral behaviour), one’s life will be smooth and harmonious, in a similar way. These are some of the reasons why the training of the heart is most important. Whether one is foolish or wise, both states arise only within the one citta and not separately in different places. So that, as far as we are concerned here, training in kammaṭṭhāna is for the purpose of training one’s own heart in the right way— and in this context, the “right way” means that the thoughts in the mind which flow out into bodily actions and speech shall be for correct purposes. When this is done, one’s actions and speech will in general be aimed at promoting harmony and concord in one’s associations with society and other people, by helping others and doing philanthropic actions. All of which will come about because one’s heart has been properly trained and put in good order. There are gross fools, moderate fools and subtle fools, and for this reason, the training which a person must go through in order to become a wise man, has several grades.
The grossly foolish person is the type who is liable to be fierce and angry hearted towards his brothers, sisters and close relatives; one who snatches and steals thing—the type who generally goes about initiating trouble and anger everywhere. The moderately foolish person is of a similar nature, but he does not go so far. The subtly foolish person just has thoughts, thoughts of envy, revenge, conspiring against others and thoughts of anger and resentment of various kinds dwelling in his heart. But he does not raise a hand or speak against anyone. Sitting in meditation, or listening to the teaching of kammaṭṭhāna, as you are doing at present, is for the purpose of coming to see the right and wrong which arise from one’s own heart.
On the other hand, if one relies on one’s own initiative, and wrong thoughts arise and remain in one all the time, and if one has no training and is unmindful, one will hardly be able to distinguish these thoughts which arise from the heart as being wrong thoughts. When one permits such wrong thoughts to dwell in the mind, letting them go in whatever way they like under the power of inherent tendencies which arise from the heart without any restraint or hindrance, and when one has no interest in trying to watch and cure them or bring them under control, then thoughts of a wrong and evil nature will accumulate and dwell in one’s mind all the time. Such thoughts may even be sufficiently strong to give rise to actions and speech which are wrong and evil. Therefore training one’s heart is of the greatest importance. For those who like to go further in the practice of kammaṭṭhāna, there are more subtle levels of Dhamma, much more subtle than the way described above, and these may be attained by the effort to train one’s own heart to become calm and cool.
With regard to a cool heart, it can come about by stopping the work of the heart which means stopping the endless stream of thoughts about all sorts of things by making the heart dwell on one or another aspect of Dhamma. This is a way to bring one’s heart under control so that it stays with this aspect of Dhamma. Or one may use a parikamma (preparatory repetition), which is of just the right kind to make the citta stay with this aspect of Dhamma until one becomes skilled and accustomed to it and one can supervise the heart all the time with mindfulness. Being thus constrained to dwell on this aspect of Dhamma with mindfulness will then cause the citta to drop into a state of calm.
When one’s heart has attained calm, which means that it has become free from all things with the exception of knowledge alone, happiness will arise, and one will have the feeling that one’s heart has both virtue and worth. A person who is unable to train his heart in virtue and worth, up to the level where this becomes clearly evident to himself, might think that external things are of more benefit and value than his own heart. It is for this reason that such people are excessively conceited and vain about material possessions, and opinions and many other things. On the other hand, training up to the level where one can see the calm arising in one’s heart, as described above; will bring about restraint and control of the heart, and it will make one feel that those possessions which one must have in order to live in this world are enough and are all that is necessary. In training one’s heart to attain a state of calm, if one truly strives or is truly diligent, and if one has already developed mindfulness, one’s heart will not be able to overpower the mindfulness (that which watchfully guards it), and sooner or later a state of calm is bound to arise in the sphere of the heart; which is at present conceited and distracted.
The Lord Buddha, before he attained enlightenment and became the “World Teacher”, also had the kilesas, taṅhā and āsavas within him, in the same way as all of us. But the Buddha was able to overpower and completely eliminate these things, which were the enemies of his heart until “Buddho” arose and appeared in the world—just because he unceasingly strove with diligence, effort and attentiveness.
Normally one’s heart likes to gravitate down to a level or state, in the same way as water always gravitates downwards, unless there is a pump to raise it to a higher level. In this case the “pump” refers to such things as: always trying to develop effort, patience, diligence in meditation, devotion to diligence, diligence in being watchful over one’s heart, in saluting, in showing respect, in practising the Buddhist chants, and diligence in having self control. When one becomes used to doing these things, they become habits rooted in one’s heart, so that one will continue to practise them. One will then come to see the result of them appearing and developing in one’s heart.
When the result of doing the above things arises in one’s heart, which means that happiness arises, then truly one will have gained that which will lead one’s citta or heart steadily on to develop strong belief and faith. At this stage one will have the means to attempt the development of a still higher level of calm in one’s heart. In attaining a state of calm, the average person may be able to attain such a state for four or five minutes, depending on how he is used to it. But one who is really accustomed to the practice of samādhi and bhāvanā can dwell in this state for several hours. The citta which attains such a state of rest will manifest calm and happiness. It will let go of all those things which it is accustomed to think about, it will just be superintended by knowledge and mindfulness, and it will be free from all things of all kinds which trouble it. This is what is meant by the heart dropping into a state of calm. When it can attain such a state one will begin to see that one’s heart and one’s self have virtue and worth and that one is worthy of Buddhism.
Generally speaking however, people do not think in this way, and I would like you to know that the one who is giving this talk also used to think at one time, as many others do with wrong understanding, that all those things which make up virtue, gracefulness and goodness are not the standard which one should live up to and practise so that personal gain and happiness may arise and develop, until one attains the Path, Fruition and Nibbāna (Magga, Phala and Nibbāna), which is the highest level of Dhamma. The one who is giving this talk also used to think that these things were the standard or nature, only of those “Great Ones” who have abundant merit, such as the Lord Buddha, and that they were therefore able to practise and attain a state of excellence and become “special people”.
In other words, to become a “Buddha” or a “Sāvaka” (Disciple of the Buddha). He also used to think that people nowadays do not have the inherent ability to develop themselves in this way, so it is not for them. When one still has not done any training, nor become deeply immersed in Buddhism, such thoughts can arise, as they do in almost everyone. The reason being that one has not practised or done anything. But when one endeavours and strives with true diligence every day, it is similar to making one’s living; for a person must not just take a day off from work whenever he feels like it as it would spoil his living, and he may lose his livelihood. When however, he works every day for the right periods of time, his work will undoubtedly prosper, he will be at peace having security and the consequent happiness.
In a similar way, when one endeavours and strives to develop one’s heart until one is able to work at it every day, or eventually in every posture (i.e.: walking, standing, sitting and lying down), one may be sure that one will attain the taste of the Good Dhamma (Saddhamma). In other words, calm will arise to a greater or lesser extent, depending on one’s ability, provided that one practises enough for it to arise. When one has attained a state of calm and temporarily let go of “the burden”, happiness, faith and wonderment will be felt in the heart, because this state arises from the citta which has let go of its attachment to objects of sense and thoughts. When the heart has experienced calm and peace such as this, it will have confidence, faith, gladness and joy, even after it has withdrawn from this state, and one will always know what it attained and the nature of the happiness that arouse in the heart at that time.
From then on, effort and diligence will greatly increase. As one goes on training in the development of calm, one may expect that the above state will arise more easily and quickly day by day, until the day comes when one will be able to sit down anywhere at any time and in any season and set one’s heart to attain a state of calm as one wishes. This is what is meant by saying that one’s heart has been trained until it has become skilful. Then wherever one is, happiness will always arise from one’s heart, and wherever one lives or goes one will find that one has value and virtue and is worthy of Buddhism. One will be a precious vessel that is able to receive and retain the Good Dhamma and the whole of the teaching of the Lord Buddha. In the training the heart to attain a state of calm and coolness such as this, one may then ask: “If I should die now, what world or state will I attain?” There will however, be no need to think about what would happen if one should die, for at the time that one attains such a state of calm, one will still be in the present, living on this earth as all other people do, but there will be a state of happiness in one’s heart which will be sufficient assurance of one’s future state if one should chance to die at that time.
One will still go on living in a house or going about here and there as other people do in the world, but this state of happiness will make one feel that there is something wonderful within one’s heart, which has come about by training it to attain a state of calm. Having attained a state of calm and coolness of heart, one will then have the potential or opportunity to examine, investigate and see the true nature of sabhava generally—which means, the nature of things which exist. The Lord said that “sabhāva” is one’s surrounding environment, and this may be divided into two categories, as follows:
For one who is foolish, stupid, weak in wisdom and strong in the ways of evil, all things become things which augment his evil ways. For one who is firmly established in the ways of Sīla Dhamma (moral behaviour), as for instance, one who has gone a long way in the development of calm, all things become devices which teach the heart, so that it finds a way to develop and strengthen its calm from the things which make contact with it. At the same time, one may investigate and meditate by way of Dhamma, upon the things which make contact with one in one’s surrounding environment, so that one can derive benefit from them, as and when they come into contact with one.
Furthermore, it should be understood by those who practise meditation, that the word “calm” is a word with a broad and general meaning, whereas the word “samādhi” means, that at the moment when the citta becomes concentrated together, it goes down and becomes firmly established. After the citta has arisen and withdrawn from this state, the calm and coolness of heart which have been induced do not leave the heart together with samadhi, but remain there even if one then thinks about things, using creative thought and imagination, or using one’s mind to plan and think out things in connection with one’s work. One may do all these things as one wishes, but they will not make one’s heart turbulent or distracted; nor will it become attached or depressed in thinking about these things. This is what is meant when they say that calm is one’s constant companion at all times. Thus samādhi means fixing the heart firmly and unwaveringly at the moment when the citta becomes concentrated and drops down. Or, it means firmly and unwaveringly fixing the heart so that sense objects (ārammaṇa) do not lead it into a state of agitation and turbulence, even if one then uses imaginative thinking. This is the nature of what, in Buddhism, is called samādhi. When samādhi has been developed as far as this, one will have the faculty to investigate the true nature of those things which are within oneself.
One may contemplate dukkha (suffering), and there is no need to go elsewhere to look for it, for one can see it in oneself, for there is here a mass of suffering that one tries to relieve and ward off all the time. One may contemplate by way of the parts or the functions of the body, all of which are aspects of suffering. But one may contemplate these parts of the body within oneself in whichever way one finds suitable: by way of dukkha, as above, or by way of anicca (impermanence), in which case one will come to see clearly that they are always impermanent. Even those faculties which make up the nature of the heart in its functions of inventing, imagining and thinking, are also impermanent and unstable. For however strongly imagination and ideas may arise, they die away to the same extent as they arose.
In other words, their arising may be great or small accordingly, but when they die away their cessation will be exactly equal to their arising. This is when wisdom (paññā) begins to get to work. If however, one contemplates these parts of the body by way of anattā, one sees that when one has departed from this existence (attabhāva), these parts are called a corpse. And can one then take any of the parts of this body along with one? One cannot take even a single hair for it must be thrown away and dispersed in this world. As for the elements (dhātu), when after death, the body breaks up, the earth element becomes earth, and similarly the water, fire and air elements return to their own natural state. All of which contradicts the view that there are such entities as animals, people, women and men.
After contemplating and seeing clearly with wisdom in the above manner, one will come to understand that what is external and what is internal are both of the same nature, so that contemplating external things will reveal the same as internal contemplation. In other words, the true nature (sabhāva), is the same both externally and internally, which means that they are both anicca, dukkha and anattā in the same way. This is what is meant by practising contemplation and using wisdom.
When wisdom (paññā) has developed enough to enable one to meditate in the above manner, then samādhi, which means firmness, stability or calmness of heart, will become very strong. One will then come to great happiness and will clearly come to see the danger and dread in the parts which are to be found throughout this bodily form. One will see that it is a mass of suffering, or a “mass of fire”, which always needs to be cared for and cured. Or else one will see it as a thing which causes constant anxiety and worry. In this way one will come to see the burden of it all. One will also come to see what really is the true nature (sabhāva) of all those things which are around and about one.
At first when one sees the true nature of all the above things one is sure to criticise them, although generally speaking, these are the things which most people love. When, however one has contemplated and seen the true nature of them quite clearly with wisdom, attachment and grasping die away from one’s perceptions, and one just has a clear understanding of them. But until one has understood clearly, one will generally speaking, tend to grasp at things, to be doubtful and to retain one’s attachment. When wisdom has untangled and examined the true nature of the above things, seeing them absolutely clearly as they truly are, grasping and attachment will steadily shrink and withdraw leading to a state of calm. This is when wisdom begins to get to work with skill. When one has dwelt in contemplation in the above way, what can there be to make one’s heart tainted or corrupted? It will be energetic, very strong and careful in guarding and watching oneself. Mindfulness will be strong, wisdom will surround one, and diligence will be present at all times. In seeing the danger and dread of the world, one will see much. In seeing the virtue of going beyond all suffering and torment and attaining freedom from it, one will see much.
Everything which has been said above is concerned with the true nature (sabhāva) of the way of material things which have been associated with one’s citta for a long time. For so long in fact, that one is unable to perceive what things are dangerous to the citta; and this is so because it has been mixed up with and has followed the common way of thinking and understanding in the world. The Dhamma however, is not to be seen with the eyes of the flesh, but is to be known with the heart. In other words, with vedanā (feeling), saññā (memory), sankhāra (thought) and viññāṇa (awareness), each of these four being called a “khandha”. The Lord Buddha then taught that: “Tesaṁ Vūpasamo Sukho” (The waning and complete extinction of these sankhāras is happiness).
And this greatest happiness does not die away and depart from one. Rūpa khandha (the body group), is one form of sankhāra, and in a similar way, vedanā, saññā, sankhāra and viññāṇa khandhas are each respectively, forms of sankhāra which are referred to in the above quotation. When one has contemplated and examined all these sankhāra dhammas quite clearly with wisdom, in the way described above, one will be able to know all rūpa dhammas (form objects) with insight, not only one’s own bodily form, but also external forms both far and near, tall or short, large or small, and valuable or worthless, as thought by people in the world. One will be able to know all these things as they are, with insight and to let go and be free from them all. This is what the Lord called the ability to let go of this one kind of sankhāra dhamma. The most important types of sankhāra dhammas are however, those which arise within one’s own heart, such as imagination and thinking. The Lord said that supreme happiness comes when one gets rid of these sankhāra dhammas, meaning the sankhāra dhammas which are the cause and origin of oneself and which arise from delusion.
When one is able to know one’s own rūpa, vedanā, saññā, sankhāra and viññāṇa with insight, “the waning and complete extinction of these sankhāras”, will mean the waning and extinction of the internal sankhāras by means of wisdom, and the gradual extracting of upādāna (attachment). From where does upādāna arise? It arises from uncertainty, falsehood and dullness of the heart, in other words, from knowledge and a way of understanding which is under the influence of avijjā (ignorance) and doubt. This causes one to grasp and become attached to things about which one has this kind of doubt, or conversely to things about which one has no doubt. All of this is due to the influence of avijjā which drives one into wrong ways, making one feel that: “This thing is good”; “I like this thing”; “I hate this thing”. One has no doubt whether “this thing” is truly good or truly bad, for the heart believes that it is so, and this is called “avijjā”.
When one’s heart has contemplated, untangled and examined the sankhāra dhammas quite clearly, seeing them as they truly are externally, and knowing them as they truly are internally, then there will be no need to make one’s heart let go of its attachment to these sankhāra dhammas, for it will let go of them itself due to this clear knowing and understanding, thus abandoning or renouncing them by means of wisdom (paññā). In the above quotation, it says that the waning and complete extinction of all these sankhāra dhammas is happiness. In regard to this: The sankhāras which are one’s own result, are such things as one’s rūpa dhatu (The elements which make up one’s body). The sankhāras which are one’s own cause, are such things as thoughts and constructive imagination, both good and evil, gross and subtle, all of which arise from the heart, and one may either call them thoughts or sankhāras. From where do these sankhāras come? They come from the dictates of avijjā.
When one investigates with subtle wisdom, searching until one penetrates to the basic origin of avijjā, the place where it has established itself, what is it that one finds? Having penetrated to the basic origin of avijjā (which is the same thing as the subtle kilesas), by means of subtle wisdom, the state at that moment will be like a battle going on underground. In other words, if one still thinks that avijjā and oneself are separate from one another, then avijjā and oneself are sure to be constant enemies, and it is impossible to know which will win and which will lose. This is because avijjā is the same thing as delusion, and it is oneself that is deluded—and the one who fights the avijjā is also oneself. For if one has the wrong view that avijjā is separate from one’s heart, or that one’s heart is separate from avijjā, then avijjā and oneself are sure to be constant enemies.
When one’s contemplation has reached this level and understood the above, the whole of avijjā will be revealed by one’s wisdom and one will see that in fact: “Apart from within oneself, there is no avijjā”. It is just the whole of oneself that is deluded. When the meaning of this has been seen quite clearly, avijjā disappears, and one becomes “one who knows”. Delusion is oneself as one is now. When one becomes “one who knows”, due to the power of wisdom, that will be “oneself as one is then”. Apart from oneself being deluded, delusion cannot be found elsewhere in the world. Apart from oneself coming to “know”, knowledge cannot be found elsewhere in the world. The result of one’s investigation, penetrating and getting in amongst oneself and avijjā is that, as soon as the avijjā dispersed, the truth is revealed that “Avijjā is not to be found outside oneself”. As soon as one knows that it is oneself that is at fault, virtue appears and develops. As soon as one knows that it is oneself that is deluded, the “one who knows” appears and develops in the heart. Then one will come to the end of all questions and doubts with regard to such things as “Who am I?”, “What is Avijjā?”, and “What is Vijjā?”, for they are all oneself alone.
Truly then, one will be able to say that this is the waning and extinction of the sankhāras, which accords with the Dhamma aphorism: “Tesaṁ Vūpasamo Sukho”. Furthermore, with regard to the cessation of those sankhāras which exist by virtue of avijjā: when the sphere of avijjā has dropped away and disappeared, sankhāras may still arise and be active, as they did with the Lord Buddha after he had attained enlightenment, for he certainly used the five khandhas to established Buddhism. Throughout his life he had to have rūpa, which was his physical body, also sankhāra khandha, memory and the rest, all of which are known as the “Five khandhas”. This was so until the day that he was finished with them and he entered Parinibbāna. But these five khandhas of the Lord Buddha had become mere khandhas, they had become just the “door” of the citta, without the arising of any kilesas, taṅhā or avijjā whatsoever. This was so because avijjā had been completely destroyed by the power of wisdom, and the five khandhas had become mere khandhas, in which the kilesas and taṅhā would never again arise and appear.
Therefore, it was said that: “The extinction of those sankhāras (which make up the kilesas, taṅhā and avijjā) is the highest and greatest happiness”. At this stage, when one spreads one’s attention to the external sankhāras, all of which are rūpa; which may be large or small, broad or narrow, or however else they may be, and which also include sound, smell, taste and things which contact the body, each of them appears as a normal sabhāva (thing in its “own nature”). If one then turns one’s attention to oneself, one’s rūpa, vedanā, saññā, sankhāra and viññāṇa also appear to oneself just as the respective sabhāva. None of these things appear as good or evil, nor in association with the kilesas, taṅhā or māna (conceit) whatsoever, because the power of wisdom knows them as they are, with insight. The most important thing, which is also one’s greatest curse and evil, is thus “avijjā” within the heart, and this can be overcome and completely got rid of by means of wisdom.
When this is done, there is nothing to create, construct and cause “originating sankhāras” to arise and lead to trouble and anxiety, nor to give rise to birth, old age, sickness and death, and so on. This truly is what the Lord said: “Tesaṁ Vūpasamo Sukho”. When there is no more avijjā left, those things which are formations of arranged parts and functions, such as a bodily form, as a man or woman, or becoming and birth, old age, sickness and death, and all the mass of suffering and trouble in the future, cannot come from any of the remaining sankhāras; for they can only come from those sankhāras which arise based on avijjā. When these sankhāras have been extinguished due to the extinction of avijjā; or, when avijjā the great creator and originator has been destroyed, the remaining sankhāras, which still exist as the five khandhas will be mere sankhāras and will never again be poisonous and dangerous to the “one who knows”.
Therefore it is called: “Tesaṁ Vūpasamo Sukho”. With the destruction of the internal sankhāras which initiate becoming and birth, and the clear knowing of the external sankhāras, meaning the physical body which is the result that one received from internal sankhāras in the past, and this with the emancipation received from internal sankhāras in the past, and thus with the emancipation from all sankhāras everywhere, due to wisdom, all the sankhāras which still remain revert back to their normal state in accordance with their true nature and go the way of nature. Thus, the earth element is earth, the water element is water, the fire is fire and the air is air, and they are not attached to anyone; for they can only become attached to the heart which is under the influence of delusion, and which goes wandering about initiating birth and becoming, forms, bodies and sankhāras. But these things are all resultant sankhāras, and not causal sankhāras, for causal sankhāras are such as arise under the influence of avijjā.
When avijjā has come to an end, the control over the sankhāras is a mere control, just sufficient to expediently regulate life from day to day; and when the end of life has been reached, they break up and disperse in accordance with their own nature. The remaining nature, which is pure (parisuddhi), is also free (vimutti), as it will have been from the time when this sabhāva (nature) first became pure. There is then no manifestation of anything which goes towards becoming and birth, old age, sickness and death, nor anything which leads to the arising of further sankhāras. And this is called: “Tesaṁ Vūpasamo Sukho” (The fading away and ceasing of all sankhāras is supreme happiness). The purpose of training one’s heart is to get free from hindrances, obstacles and all suffering and torment, so that one may gradually come to harmony and ease in one’s existence.
If one is unable to reach the Path and Fruition (Magga— Phala), which is the highest state, all the virtue, which one develops here and now in this life, will become a habit condition which will lead to becoming and birth that will be good and suitable for one’s aspirations in the future. There are many different forms of birth, and if one has not developed virtue, one may be born in a situation which is both bad and unsuitable and as far away from one’s aspirations as the sky is from the earth. One should think carefully about this. At such time as the present while we are all sitting here, one may look and see with one’s own eyes that there are people of upper, middle and lower class, the rich and poor, the foolish and clever. This is the way things are, and is there anyone who can alter us and turn us into the person that we would like to be? Not so, for these conditions arise due to the kamma which we have formed in the past. Therefore one should constantly accumulate good kamma in order to attain what one genuinely wants in the future.
The influence of this kamma is a thing of the greatest importance, for: “one has the right to make kamma, but kamma has the right to bring results back to one”. When the results of kamma come to fruition, if the kamma is good, the results which one receives will be good: such as having plenty, being clever, having the
Ajaan Mahã Boowa Ñãnasampanno Translated by Ajaan Paññavaddho