People who practice in earnestness, trying to develop and improve the qualities in their hearts step by step, beginning with sïla, the stages of samãdhi, and the levels of paññã, 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 cittas 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 kilesa. For this reason, we have to make a very great effort. The kilesas 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 kilesas in particular – we must try to make it just right.
We must use whatever qualities are needed to get the citta past the crudeness of conventional realities or kilesa, 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. Sati-paññã 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 transcend the realm of conventional reality and reach outer space: nibbãna. 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 citta 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 citta is trapped by the pull of the kilesa 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 citta 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 recognizes 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 dissatisfaction. Our present Buddha performed these duties with the full satipaññã of his great mercy and compassion, beginning with the day of his Awakening. It is 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 ugghatitaññý16, vipacitaññý 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 the kilesa; there are those on the verge of escape – the non-returners (anãgãmï); those in the middle – the oncereturners (sakidãgãmi); and then the stream-winners (sotãpanna); 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 nibbãna, 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 is 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 citta 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 dukkha and danger, and not the path of those headed downward to the depths of hell, blind and in the dark by day and by night, their cittas 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 kilesas 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 dukkha.
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 kilesas, there is no type of kilesa that can take anyone to peace, security, or excellence of any kind. The kilesas 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 sati-paññã 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 nibbãna, or to deserve the Buddha’s teachings. All of these things are the tactics of the pull of kilesa 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 kilesa. 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 kilesa may be, they don’t lie beyond the power of sati-paññã. 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 the kilesa.
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 dukkha 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 dukkha, and the origin of dukkha really creates dukkha 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 dukkha, 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, nibbãna, 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 sïla, samãdhi, and paññã so that they could truly understand the affairs of dukkha straight to the heart and remove the cause of dukkha, which is a thorn or a spear stabbing the heart of living beings, creating suffering and dissatisfaction that go straight to the heart as well. The truth of dukkha exists in our bodies and minds. The truth of the origin of dukkha 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? Sati-paññã. Right View and Right Attitude: These things refer to the levels of paññã. 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 dukkha, refers primarily to the work of removing the kilesa – for example, the work of sitting and walking meditation, the work of guarding the heart with mindfulness, using sati-paññã 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 dukkha – what facet is the adversary displaying? The facet of love? What does it love? What exactly is the object it loves? Here we focus sati-paññã 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. 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 paññã. Sati-paññã washes away all the artifice, all that is counterfeit in that so-called ‘love’ step by step until it is all gone. This is the paññã we build up in the heart to wash away all the artifices, all the filth with which the kilesas plaster things inside and out. Outside, they plaster these things on sights, sounds, smells, tastes, and tactile sensations. Inside, they use memory and assumptions – saññã17 – that goes 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 kilesas. When we meet with these things, seeing them or hearing them, saññã – memory and interpretations – and saçkhãra – thought-formations – appear in the mind. These continue plastering layer on layer. For this reason, we must use paññã 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 paññã, how can paññã help but turn to find the important culprit, the deceiver inside? It has to turn inside. In using sati-paññã, 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 kilesa and craving to converse among ourselves so as to become distracted and conceited, piling on more kilesas and dukkha, 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 kilesa 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 sati-paññã. The savor of the Dhamma, beginning with samãdhi as its basis, will appear as peace and calm within the heart in proportion to the levels of samãdhi. Then use paññã to unravel the various things that the mind recognizes 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 kilesa, taõhã, and ãsava 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 sorts18, but since I’ve already explained this many times, I’ll pass over it here. Right Mindfulness: What does the Buddha have us keep in mind? All the things that will remove the kilesa.
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 citta; being mindful as we investigate phenomena that involve the citta, arise in the citta, 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 citta progress in tranquillity 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 citta is centered in samãdhi, then confusion and turmoil are far away. The citta is still and dwells in comfort and ease. When the mind develops paññã from investigating and contemplating the things that obstruct it, it makes easy progress. The sharper it’s paññã, 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 paññã does not 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 paññã to investigate in order really to know, really to see these things as they are, and uproot the counterfeit memory 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. Paññã 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 kilesas 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 nibbãna? They have to be earth, water, wind, and fire in line with their nature. This is how paññã investigates and analyzes so as to see clearly. This is how we use clear-seeing paññã to clear away the things obstructing and distorting our vision. Now there’s no more such thing as being constricted or blocked. Our paññã, if we use it, has to be paññã all the day long.
Wherever paññã 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 citta then go? Once it has investigated blatant things and known them clearly, it’s as if it has completely uprooted the blatant kilesas that have planted thorns in different objects, such as our own body. So now where will the kilesas go? Will they fly away? They can only shrink inward to find a hiding place when they are chased inside and attacked by sati-paññã. Feelings, memory, thought-formations, and cognizance: These are simply individual conditions by their nature, but they are under the control of the kilesa. Kilesa is the basis from which they spring, so it has to regard itself as being in charge. It uses saññã to make them kilesas. It forms thought-formations so as to make them kilesas.
It perceives and takes note so as to make these things kilesas. However many feelings arise, it makes them all kilesas. Kilesas can’t make things into Dhamma. It has to be kilesas 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 kilesa. 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 kilesas. The assumptions and delusions are kilesas. When we really investigate inward, the various feelings aren’t the kilesa; these four mental phenomena aren’t the kilesa.
Once we’ve spotted our associations and assumptions, 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 sati-paññã. So investigate on in until you understand, reaching the point of letting go with no more concerns. What is saññã? Memorizing this, recognizing that, making assumptions about this and that: These are all affairs of the kilesa using saññã. When cognizance (viññãõa) takes note, it too is turned into kilesas. So we investigate these things, using paññã in the same way as when we investigate feelings. We then understand. When we understand, these things become simply cognizance taking note, simply saññã recognizing, without assuming so as to be kilesas, without taking note so as to be kilesas. The kilesas then retreats further and further inward. Ultimately, these five issues – namely, the physical khandha, our body; the vedanã khandha, feelings in the body (as for feelings in the mind, let’s save those for the moment); the saññã khandha, the saçkhãra khandha, and the viññãõa khandha – are all clearly known in the heart, with no more doubts.
The kilesas gather inward, converge inward. They can’t go out roaming, because they’ll get slashed to bits by sati-paññã. 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 paññã reaches any particular level, we’ll know for ourselves, step by step. Both kilesa and paññã: We’ll know both sides at the same time. When paññã is very strong, kilesa grows weaker. Sati-paññã becomes even more courageous and unflinching. The words laziness and lethargy, which are affairs of kilesa, 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 sati-paññã and shoot it into the central point of conventional reality, the point that causes living beings to founder in the wheel of the cycle (vaååa) 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 dukkha they have carried. Sati-paññã 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 kilesa that is the important seed causing us to take birth and die, causing us to suffer pain and dissatisfaction. 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 kilesa. We can see this clearly. We can know this clearly. Especially when the kilesa 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 citta: 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 citta 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 sandiååhiko – immediately apparent – and only this fits perfectly with our heart and that outer space citta. 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 citta. The outer space of the citta – the citta of nibbãna – is like that.
Just where is it annihilated? Who experiences the outer space of the citta? 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 kilesa or conventional reality that would lead to rebirth. Conventional reality is the same thing as kilesa. 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 citta: the citta 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 citta, how does it feel for the citta to have been coerced, oppressed, and subject to the pull of all things base and vile, full of dissatisfaction 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 citta 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 ‘avijjã-paccayã saçkhãra’ – ‘With avijjã as condition there occur mental formations.’ All that remains is ‘avijjãyatveva asesa-viraga-nirodhã saçkhãra-nirodho’ –‘Simply with the disbanding of avijjã, with no remaining passion, thought-formations disband.’ That’s the outer space of the citta. The citta 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 citta. 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 kilesas 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 citta 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 citta 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 is called lokavidý – one who knows the world clearly – through the vastness of his citta that had nothing to enclose or conceal it at all.
Ãloko udapãdi: ‘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 citta – in other words, both the Dhamma and the kilesas – for you as meditators to listen to and contemplate in earnestness. So. Let’s try to develop our cittas 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 the place – if we speak in terms of place – where we run out of doubts about everything of every sort. We oversee the khandhas, which are simply conventions of the world, just as all the Noble Disciples do while they are still living. As for the citta, it has gained release and remains released in that way. As we have said, even though it remains in the midst of the world of conventions, this nature is its own nature, and those other things are their own affairs. Each is a separate reality that doesn’t mingle, join, or have an effect on the others. When we say release from the world, this is what we mean.
All of the Dhammas I have mentioned here: When do they exist? And when don’t they exist? The Dhamma exists at all times and in all places. It’s akãliko, timeless. So I ask that you penetrate into the Dhamma of these four Noble Truths. You’ll be right on target with the results of the Buddha and the Noble Disciples; and there’s no doubt but that you’ll be right on target with the results of the Buddha’s and the Noble Disciples’ work. Their workplace is in these four Noble Truths, and the results that come from the work are the paths, fruitions, and nibbãna. They arise right here. They’re located right here. When we have practiced and reached them fully and completely, there will be nothing for us to question. 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 kilesas are now different from what they were then. The kilesas then and now are all of the same sort. The Dhamma is all of the same sort. If we cure the kilesa 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 sïla, samãdhi, and paññã, to eliminate the kilesa, the cause of dukkha – in particular, craving for sensuality, craving for becoming, and craving for no becoming – completely from the heart. As for nirodhã, the cessation of dukkha: When kilesa is disbanded, from where will any more dukkha arise? When kilesa and dukkha are disbanded for good, that’s the outer space of the citta. 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 dukkha and the cause of dukkha disband? When the path has performed its duties to the full and has completely wiped out the cause of dukkha, then nirodhã – the cessation of dukkha – 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 dukkha has disbanded by being eradicated through the path so as to give rise to the cessation of dukkha: The one who knows this is the pure one – the outer space of the citta – 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 sïla, samãdhi, and paññã that are called the path are our tools in the work of eliminating the kilesa. We have to keep them right at hand while we are working. When we have eliminated the kilesa 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 anicca, dukkha, and anattã are our path. We can’t let go of them. We have to investigate things with sati and paññã so as to see them clearly in line with the principles of anicca, dukkha, and anattã.
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 magga, phala, and nibbãna 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 sati and paññã 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 supreme-sati and supreme-paññã. When we start out practicing, how can they immediately become supreme-sati and supreme-paññã? 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. Sati and paññã 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 supreme-sati and supremepaññã. Then they attack the kilesas – no matter what the sort – until the kilesas are slashed to pieces with nothing left, so that we attain purity – release and nibbãna – 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 citta 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 sattã’ – ‘May all living beings who are fellows in suffering, birth, ageing, illness, and death’ – ‘averã hontu’ – ‘be free from enmity’... all the way to ‘sukhï attãnaÿ 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 kilesas infiltrating it that could make it lean. The things leaning this way and that are all affairs of kilesa. When there’s pure Dhamma, the citta keeps its balance with pure fairness, so there’s no leaning. It’s a principle of nature that stays as it is. 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! Sandiååhiko: It’s immediately apparent within the person who practices. So then. This seems to be enough explanation for now.
Ajaan Mahã Boowa Ñãnasampanno Translated by Thãnissaro Bhikkhu