Forest Desanas

FOREST DESANAS

Ajaan Mahā Boowa Ñāṇasampanno

Translated by: Ajaan Suchart Abhijāto

A Forest Dhamma Publication FOREST DESANAS A Forest Dhamma Publication

“The Gift of Dhamma Excels All Other Gifts” —The Lord Buddha

Dhamma should not be sold like goods in the market place. Permission to reproduce this publication in any way for free distribution, as a gift of Dhamma, is hereby granted and no further permission need be obtained. Reproduction in any way for commercial gain is strictly prohibited.

Author: Ajaan Mahā Boowa Ñāṇasampanno Translator: Ajaan Suchart Abhijāto

Design by: Mae Chee Melita Halim. Contents

Contents v

About the Author 7

Early years 7 Venerable Ajaan Mun 8 Seclusion and Establishing a Monastery 9 Wat Pa Baan Taad 10 Rise to Fame 10 Some Basic Teachings on the ‘Citta’ 11 Kammaṭṭhāna 15

The Dhamma Weapon 17

The Guiding Principle 27

Cause for Schism 46

The Dhamma Water 67 Calming the Citta with Paññā 87

The Four Satipaṭṭhānas 98

The Ovādapāṭimokkha 110

Investigation Methods 123

Looking Always at the Heart 138

Dukkha 164

Two Kinds of Knowledge 181

A Lifetime Endeavour 199

Genuine Progress 212

Mental Development 221

The Dhamma Teaching 231

Watching Your Thoughts 247

The Four Requisites 259

Exposition on the Buddha 271

The Four Noble Truths 280

The Importance of Correct Behavior 288

Investigating Avijjā 298

Glossary 315 About the Author

Venerable Ajaan Mahā Boowa (born August 12, 1913 and com- monly known in Thai as Luangta Maha Boowa) is the common name for Phra Dharma Visuthimongkol, a revered Thai Buddhist monk. “Ajaan” (or “Acharn”), meaning “teacher,” is the common title for Thai monks, similar to “Bhikkhu” or “Rishi” in other Buddhist traditions. Ajaan Mahā Boowa is one of the best known Thai Buddhist monks of the late Twentieth and early Twenty-first centuries. He is widely regarded as an Arahant—a living Buddhist saint. He was a disciple of the esteemed forest master Ajaan Mun Bhūridatta, and is now himself considered a master in the Thai Forest Tradition.

Early years

Venerable Ajaan Mahā Boowa Ñāṇasampanno was born in Baan Taad village which is located in the northeastern province of Udon Thani. He was one of 17 children of a family of rice farmers. Forest Desanas 8 About the Author determined tobetrue!’ determined I no longer have doubts. It is now up to me to be true or otherwise. I’m ‘Now, I have come to the real thing. He has made everything clear and to Pathsleading the that him showed who Mun, were Ajaan mind by his clarified in questions the Ajaan Mun already knew of his desires, intentions, and doubts. All of Venerableif as seemed it since efforts, his with pleased was he him He then went in search Venerable AjaanMun tation mastersofthat time. directly with Venerable Ajaan Mun, one of the most renowned medi- studying of hopes in Dhamma of practice the at solely aimed then and Dhamma in level highest the achieved and studies, Pāli of level third the passing in succeeded years,he seven the studied also would leadtoNibbāna. (Nirvāṇa) which (Dharma) Dhamma the practicing waysof the understand to sought Buddha.He the of Disciples Enlightened original the had as attainments same the seek to decided he and him, in arose faith of his and his life. of rest the for monk a remaining of intention no had He wisdom.” him the Pāli name Ñāṇasampanno, which means “one endowed with with Venerable Chao Khun as Dhammachedi his preceptor who gave 1934 12, May on ordained was and monastery Yothanimit enter to tradition to showis a Thai gratitude towards one’s parents. He chose At age 21, his parents asked him to enter the monkhood for a time, as He sometimes passed and sometimes failed in his Pāli studies. He Buddhalivesthe the of studied he monkhood, the entering After ArahantDisciples, thatimpressed so became feelingsand the , the monastic rules of correct conduct. After conduct. correct of rules monastic Vinayathe , of Venerable Ajaan Mun, and when he met still exist. He said to himself: to said He exist. still Nibbāna studies. He studies. Vinaya About the Author 9 Forest Desanas - dhutanga practices and in of Venerable Ajaan Mun, Ajaan Mahā Learning that his mother was ill, he returned home to look after He learned the methods, including meditation, followed by Ajaan by followed meditation, including He learned the methods, Furthermore, he has written many books on the practice of her. her. Villagers and relatives requested that he settle permanently in the forest south of the village and no longer wander in the manner of a forest monk. As old his very and appropriate mother it was was of 64 a donation With he accepted him the for to offer. look after her, in Baan acres Pa Taad, of land, he Wat began to build his monastery, 1955. November Boowa Boowa looked for a secluded place, settling in Huey Sai village in Mukdahan He province. was very strict and serious in teaching the monks and novices, both in the austere meditation. He continued his teaching until these same principles amongst his followers. became established In 1950, after the death Seclusion and Establishing a Monastery a Monastery Seclusion and Establishing Mun based on the principles of and Buddhism the code of Buddhist discipline. He has continued to follow these methods Due to the deep respect teaching of monks in and novices. and training his own and admiration he retains Ajaan for Mun—whom Venerable he has likened to a father and mother to his students, he was inspired to write a biography of Ajaan Venerable Mun aimed at disseminating his methods of practice as as well documenting his exemplary char Dhamma on teachings recorded many as well as meditation, Buddhist of meditation. a guide in the practice have would Buddhists so that acter for the sake of coming generations. of coming generations. the sake acter for Forest Desanas 10 About the Author head, as: simply given is monk a workof the beginning op them to whatever of degree breadth or subtlety he is able to. In the and after that it’s up to each individual to expand on them and devel - reverseorder—forwardand in memorized be to objects meditation small amount of time available during the ordination ceremony—five ness. is his This real work, and it was taught in a form suitable for the him on the day of his ordination by his Preceptor—in all its complete- overto handed was monk meditation the of work The monks. tion We’remedita- temple. meditation a is this Dhamma, the worldand the of eyes the in that, is this for reason necessary.The absolutely is than time more no up take they that rule a it made I’vedone, be must which things are there If place. the workdisturb other any let beginning it has been a place solely for developing the mind. I haven’t also founded the Help Thai Nation Project, a charitable effort dedi- effort charitable a Project, Nation Thai Help the founded also Ajaan MahāBoowa said: Wat PaBaanTaad Ajaan Mahā Boowa Mahā Ajaan Rise toFame quility for the practice of the Dhamma as taught by the Lord Buddha. nal condition, so that monks, novices, and lay people can use its tran- all that remains. Wat Pa Baan Taad preserves this remnant - in its origi now been cleared for cultivation. forestThe inside of the monastery is by theLord Buddha.” weretaught as Dhamma of principles the to according practice who workmonks those body.true for the enwrapsthe is which skin This “This monastery has monastery always“This been a place for meditation. Since the The The wilderness surrounding the monastery has vanished, as it has —hair of the body,the of Lomā—hair

has travelled to London to give lectures. He lectures. give to London travelledto has Nakhā—nails, Dantā—teeth, —hair of the of —hair Kesā Taco—the About the Author 11 Forest Desanas citta citta, while getting citta is bright, radiant citta is always ready to is ultimately not behold- not ultimately is citta saṁsāra but cannot ultimately the essential enduring truth of the sen- ). The). anattā citta, which is intrinsically bright, clear and saṁsāric phenomenon. Although Ajaan Mahā dukkha, Ajaan Mahā Boowa’s biographer says: “Ven. Ajaan Mahā Boowa is Boowa Mahā Ajaan “Ven. says: biographer Boowa’s Mahā Ajaan Being intrinsically bright and clear, the Ajaan Mahā sees Boowa Some Basic Teachings on the ‘Citta’ on the ‘Citta’ Some Basic Teachings well known for known the well ﬂuency and skill of his Dhamma and talks, their attitude own his refect obviously They approach. dynamic and direct and the he way personally practiced Dhamma. This is best - exempli Wat at meditate to go who those to he talks gives Dhamma the in fied evening, the of cool the in place take usually talks Such Taad. Baan Pa with lamps lit and the only sound being the insects and cicadas in few a with talk Dhamma beginsthe often He jungle. surrounding the moments of stillness—this is the most preparation he needs—and then quietly begins the Dhamma exposition. As the theme naturally the develops, pace quickens and those listening increasingly feel its strength and depth.” cated to the helping the Thai economy. He has to been the visited cated helping and the - sup Thai economy. of Thailand.the King and Queen ported by tient being as constituted of the indestructible reality (heart/mind), which of is characterized the by the attribute of Awareness or Knowingness. This be destroyed by any aware, gets superficially tangled up in aware, is Boowa often at pains to emphasize the need for meditation upon the not-self ), (anattā he also points out that the caught up in the of vortex conditioned phenomena, is not subject to destruction as are those things which are impermanent, suffering (anicca, not-self and make make contact with everything of every nature. Although all condi- and deathless, and is its own independent reality. and is its own and deathless, en to these of laws conditioned Theexistence. Forest Desanas 12 About the Author hn nihr er o cuae per ol the only appear, courage nor fear neither Then, involvement,all of free wewill then only a see the When the to trinsic in- not are worry and fear although And fears. and worries of full everything. of virtually and frightened a result, the As the through itself expresses Rather,it nature. true its with harmony in never is the that so are, really we who of essence the be to be our own true self. Instead, we have always taken counterfeit things the Mahā Boowa states: inner defilements (the and indeed is beyond time and space. But it needs to be cleansed of its the within ate fear andanxietyintheirminds. Fear andanxietyarenotinherent gener to defilements mental the of deceits and wiles the allowthey their true self and lack the powernecessary to be their ‘own true self’; as things false and fake havetaken they that Boowa,is Mahā Ajaan dukkha andanattā andtheuniversal laws ofnature. of range the beyond lies also it disintegration,beyond Being not die. deathlessnessThis is a quality that lies beyond disintegration. power buttrue the the of spin, it make powerto havethe which forces those of infuence the the nomena, with them. However, though it spins in unison with conditioned phe- ning in to become involved with the spin- come laws these to subject are that things because only anattā laws.The these to subject of lawsversal governedare exception without phenomena tioned uni- three bythe Our real problem, our one fundamental problem—which is also is problem—which fundamental one our problem, real Our fundamental problemThe that besets human beings, according to citta’s fundamental problem—is that we lack the power needed to a be cene s ta i i asltl pr and pure absolutely is it that so cleansed been has citta ; in fact, the fact, in citta; cunning deceits, which cause it to feel anxious feel to it cause which deceits, cunning kilesas’ nevercitta followingspins It disintegratesapart. falls or , they still manage to produce apprehension there. apprehension produce manageto still they citta, anicca, and dukkha kilesas) before that can be realized. truth Ajaan owncitta’s nature thatis knows it does and is conditioned by conditioned is citta is ultimately beyond all such things such beyondultimatelyall is citta , the anattā, citta and so cause it to spin along true nature is not is nature true citta’s devoidcitta fear.all of re nature, true citta’s anicca, behavior citta’s citta is forever and dukkha anicca, - About the Author 13 Forest Desanas - citta. samādhi, enter citta citta enters medi- citta at this stage, is beyond the citta is beyond citta that has been citta remains, experientially citta’s essential knowing nature citta has in not ‘converged’ . When its purgation of defilements of purgation its When citta. . Instead, it is actually experienc- actually is it Instead, samādhi. has become so well-cleansed that it is always bright it is always that citta has become so well-cleansed come to a complete halt. This is called “the called Thisis halt. complete a to come citta has not entered entered not has citta Seeming to exist independent of the physical this body, kind of Another aspect is seen when this well-cleansed Once the Ajaan Mahā Boowa goes on to attempt to describe the inner stages stages inner describethe to attempt to on goes Boowa Mahā Ajaan tative calm, not tative thinking or imagining Ceasing anything. all activity, imagination and thought All awhile. for rests simply it movement, all the within ing a state of total calm.” Then, the - aware awareness—an refined very this for Except remains. that all is else nothing cosmos—absolutely entire the blanket to seems that ness the be precise, To Distance is not a factor. appears. conditions of time and space, which allows it to blanket everything. is appears All that concepts of space do not apply. for near, is like Far extremely extremely refinedawareness stands out withinexclusively the well-cleansed to well-cleansed the point where a mesmerizing, majestic quality of feature. is its most prominent knowing Due to the subtle and pronounced nature of the its knowing nature completely predominates. No images or visions its on exclusively out stands that awareness an is It all. at there appear This is one aspect of the citta. own. ing its own firmveryfoundation, the basis of the the focal point of its awareness is so exceedingly delicate and refined is delicate so exceedingly point of its the awareness focal as to This be manifests as indescribable. a subtle radiance awareness extends that forth are in unconscious all of directions We around us. sights, sounds, odors, tastes, and tactile sensations, despite the fact the that is complete, it the itself impermanent,does not disappear—only suf- is complete, fering, and the non-self Thedisappear. indescribable: yet ultimately firmfoundation, abiding in its own and then clear, though even the and experience of the cleansed cleansed the of experience and existing naturally alone independent existing on naturally of its time forever own, and . citta This else. genuine is the appears—nothing that Only space. Forest Desanas 14 About the Author by by ally disappear. conditions of the Only it. with along disappear and disintegrate not will test, the disintegrated, the true totally has condition this until clean it scrubbed has wisdom of ulty and kilesas same two actually different they Are citta? it. thatnon-conventional nature. wordsreason, Forthis describe cannot all aspects of conventional reality, and thus realize within themselves havetranscendedwho those of province sole the is It phenomenon. tional things in general can be, simply because it is not a conventional convenwaythat same - the in expressed be cannot It it. characterize knowI don’t that something definition, is Icould defies it Since how power.citta’s true the is this it, obscure and cloud that things the of cleansed been has world as they always have. all-encompassing The knowing, as though nothing else exists, though things still exist in the universe. whole world The seemstobefilled by thissubtlequalityof veryrefined entire a awareness the everything throughout suffusing paet Ti i cle the called is This apparent. citta, the one that has transcended conventional reality, becomes fully true the disintegrated, havecompletely things these Once nomena. is impossible to specifically locate its position. There is only that es- that only is There position. its locate specifically to impossible is sential knowing nature remainsaloneonitsown. havecondition severedbeen forever. pure,Nowutterlythe Purity.Absolute continuingconnections the fromAll anicca, No matter how subtle the conventionala of speak we do Why The Since this refined awareness does not have a point or a center, it a or point have a not does awareness refined this Since We i i cnrle b cnetoa raiis sc as such realities, conventional by controlled is it When citta. that is absolutely pure is even describe. is to pure difficult thatabsolutely more citta is dukkha and , that is one condition of the of condition one is thatāsava , anicca, dukkha and anattā, and therefore, must be conventional phe- , the true citta, Dhamma, the true one that can stand kilesas may be, they are still conditioned boue reo, r the or Freedom, Absolute citta’s anattā infiltrate, which the ? Not at all. It remains the remains It atall. Not cittas? and an absolutely pure absolutely an and citta . But when the fac- the when But citta. fow of the previouscitta’s citta, actu- es - citta’s citta that citta’s

About the Author 15 Forest Desanas , khandhas and khandhas with which it used to intermix, it

can be found in many meditation-related sub- meditation-related many in found be can kammaṭṭhāna Kammaṭṭhāna literally means “basis of or work” “place of work.” It describes the contemplation of certain meditation themes by used a meditating monk so the ing (taṇhā) forces and ignorance of ) avijjā ( may be defilement uprooted from (kilesa), the mind. - crav Although jects, the term is (the jects, most often used to Tradition identify the Forest Kammaṭṭhāna tradition) founded lineage by Ajaan Sao Kantasilo and his student Ajaan Mun Bhūridatta. Kammatthana sential sential knowing, with absolutely nothing infiltrating it. Although it still exists amid the same world a is characteristics It common them. any with shares longer no the the body, that clearly apart. know Only then do we are all distinct and separate realities. realities. and separate the citta are all distinct

The Dhamma Weapon — June 1st, 1979

The term ‘Majjhimā’, or suitability, refers to the application of the Dhamma weapon to encounter and overwhelm any kind of kilesa that might appear. When the strength of this Dhamma weapon matches the strength of the kilesas, then we can withstand them. But there is still the possibility of the kilesas overwhelming and defeating us. But if we are tough and a lot more forceful than the kilesas, then they will steadily diminish. We will come to see the result which will testify to the efficacy of our exertion at this stage, using this particular kind of Majjhimā as the means of countering the kilesas. We will then use this particular method of practice in the future.

One must steadily and constantly do the work of suppressing and eradicating the kilesas. When the kilesas steadily weaken, the application of the Majjhimā-dhamma will be automatically adjusted to the intensity of the kilesas. When the kilesas are violent and vehement, then the Majjhimā-dhamma must be equally forceful and vigorous. One must really stand on one’s ground and fight to the death. One must not retreat one step or back down. One must not abandon or let go of one’s sati and paññā, which is the foremost and the principal weapon, Forest Desanas 18 The Dhamma Weapon concentrate ourattention inlooking at thispain until we can seeit then must we pain, by afflicted being is bone this that derstanding andpainsinthebone andwebecause thereareaches have theun- investigation, for bone a isolate to If we want flesh. the and pain the pair asthey investigate all of thesabhāva-dhammas sati most profoundly by affected thispainiswhere onehastofocus one’s the pelvis, or at seems to Whicheverbe part part. any other particular the kneeorround thewaist, orat thebottom,orat thethighsaround ofthebody. part from anyoneparticular pain arises For instance, at avoidable that therewillbethepresumptionandassumptionthat Both ofthesefactorsmust theirwork. berelentlesslyperforming by constantlyhaving sati cation of one’s will beconsistentandcontinuous. Onemust notrelentintheappli- the nature of theflesh. direct andfocus paññā clearly asthey work are. This ofdifferentiating must relyonsati itself. istheway This ofdifferentiating themsothat one canseethem pearance andcharacteristic, but thepaindoesn’t.Itsimplymanifests ap- physical a has flesh The another? one to similar they Are thing. then compare it with the pain to find out if they are one and the same and flesh, the examine to has One bones? the or sinews the Or skin? the it is or flesh, the it Is afflicted? being is that it is What pain. this of the the truth and We must useourendurance andpersevere usingsati inourstruggle severe. It will yield no result or benefit if we merely endure this pain. in thevarious ofthebody, parts becomesmoreintenseand which the body duetosittingfor willbealotofpain alongtime. There thetimewhen dukkha-vedanā asduring such One hastoinvestigate toseewhere thispainarises. Itwillbeun- Then one’s understanding, perception, and insight of this truth one’sunderstanding,perception, andinsightofthistruth Then and paññā. Paññāpaññā. . One has to examine and find out what is the cause of cause the what out is find and examine to has One paññā. dukkha-vedanā sati will have probe todig andsearch, analyze, for and to probe and examine the nature of pain and pain of nature the examine and probe to paññā, as they must always go together in a controlling anddirecting thework ofpaññā. or pain which is appearing at is appearing or pain which that time, or painappears within or phenomenalike to The Dhamma Weapon 19 Forest Desanas also afflicted with afflicted has is just knowingness. Whether pain has is just knowingness. and look into it. Is the citta that is being so afflicted? We have to look at the at look to have We afflicted? so being is that that alleges this thing or that thing is painful, or that this thing alleges that is the pain, then when the pain disappears the the the pain disappears is the pain, then when and the citta , knowingness, should not remain. The citta, knowingness, also disappear. must and at the pain, and also at the body to see how they are different they to see how the body at the pain, and also and at citta But what happened here was that when the pain vanished, this the pain vanished, when that here was happened But what The the citta, which second aspect deals with is terribly important. from one another. All the citta another. one from pain? If it is not any single part of the body that is being afflicted with afflicted being is that body the of part single any not is it If pain? pain, then is it the citta citta Even is still there. this knowingness remains or disappears, arises, If the pain is still there. was this knowingness this pain arose, before the have can be they considered one and the same How thing? We knew. to identify the saññā the flesh is painful, the are sinews painful, the bones are painful, the are painful! When to the point heart is painful. In short, it gets we where are ‘We painful!’, then it can to be have dif- We excruciating. This is as it is. can see it clearly we and analyze so that ferentiate citta this. to be like have are one and the same thing, then it would If they the citta this pain arose, still remained, and before knowingness We must now isolate the citta isolate now must We very clearly. Then we have to look at the bone itself to see what kind what to see bone itself the at to look have Then we clearly. very characteris their distinct - bones have the for of characteristics it has, simply It is pain has no such But this feature. and colors. features, tics, arising to be the from alleged have we that to the pain pain, similar flesh. It is just our presumptionto think that the flesh is beingflicted with pain. af- Whether it is the pain of the skin, the flesh, or the bones, it has always the same characteristic. But the skin, flesh, and different can characteristics. all How bones, they have be pain? Let’s and sinews the flesh, the Thedead. is person a when consider bones, the same are one and But there is no pain. If they the skin still remain. in spite of the fact that is there no pain in a dead person, thing, why the skin, the flesh, and the the sinews, bones are still there? If this is the case, how can we consider them to be one and the same thing? This is one aspect of investigation. Forest Desanas 20 The Dhamma Weapon them with the merely thebody, thepainismerelypain,and thecitta oneanother. donotaffect bodythese phenomenaisreal.They is The and courageous. We willhave of Each ashieldprotecting ourheart. fuse andtrouble We theheart. willremainat ease, comfortable, bold if thepaindoesn’tdisappear, itwillnotbeable todisturb, agitate, con- pain, thenitispossible for ustoseparate ourselves from them.Even that separate each phenomenonisaseparate that truth, painisjust We must investigate sinews. the withpaññā and bones, the flesh, the skin, the like parts, its all and realizationgain true andinsightintothe nature ofpain,thebody We toholdonasoursupport. any truth have toinvestigate untilwe die we will also die in vain. We will never be able to come up with intensity? maximum its at is away,pain pass the to when about are we when can we nature gain insightintothetrue ofpainthat at arises thetime naturetrue ofpain,by doingtheinvestigation at thistime, how then the realizing of capable not are we If severe? more is pain—which away, andthepainthat from practice—of arises thesetwo typesof is so severe that we are unable to withstand it and will have to pass thereandthen.Between right withstand it,but perish thispainthat to able be not maywe where extent the force,to maximum with us pass away. itsfull onslaught. It will attack the painwill launch Then afflicted withillness. are wewhen or time, long a haveforwe sat after intense extremely one typeofMajjhimā we willhave toapply inourpractice. ter itwithits opposites. We have inthenimitta tobring apply themeansthat isequallyforceful andstrong. We have tocoun - If ourwork ofinvestigation isinvain at thistime, thenwhen we thelastmomentswhen we isespeciallysoduring This areaboutto When When . They each are real. This ishow arereal.This Imyselfwas each ablecitta. They toperceive rāga-taṇhā sati and . This is another aspect of theMajjhimā paññā. This or lustbecomesvery intense, we will have to to beusedincombating thepainthat becomes until we seethat thecitta of asubha is thecitta, is merely or the that The Dhamma Weapon 21 Forest Desanas

that that may may which that we we that Majjhimā kilesas kamma will also become will always be menacing and will always will always catch up with them, catch will always , and really investigate, doing paññā, and really investigate, teaching of the Lord Buddha paññā. No the how matter paññā and and and sati sati is of many different levels or categories. When or categories. is of many different levels are become more subtle, then paññā become more subtle, that exhibit themselves. No matter how forceful and violent, and forceful how matter No themselves. exhibit that that still exist and which are far more subtle, until this until subtle, more far are which and exist still that We have to counter and overwhelm each different kind of kilesa to counter and overwhelm have We sati this sati to apply have You kilesas correspondingly more subtle. The things that are capable of catching of catching The are capable correspondingly more subtle. things that up with the kilesas sati sati themselves; manifest we have established bases within ourselves, then the Majjhimā within ourselves, bases established have we we call the Majjhimā we kinds of the various to suit to vary have now will utilized have we kilesas . Then we will live in peace will live . Then kind of Majjhimā with the appropriate we The Dhamma and happiness. contemplation of loathsomeness. We have to visualize a body that is that body a visualize to have We loathsomeness. of contemplation decom- down, it break then and mind, our in beautiful and sexy very vultures, by being devoured rotten, it becomes bloated, pose it, until This then can there be any lust How or infatuation? and dogs. crows, it. We to apply will have we how —this is of the Majjhimā is the way different the kinds for is suitable the tool that to come up with have of up with the appropri- to come have we might be, subtle they or how our achieve never will we else Or them. neutralize will that tools ate that to do it in a way have with asubha. We way It is the same goal. within our hearts. with the kilesas and see them clearly up will catch day and night,flows due continually, to our relentless investigation. When the kilesas and outwit them. it thoroughly. Don’t remain idle, doing nothing. Don’t be weak or dis- Don’t be weak doing nothing. Don’t remain idle, it thoroughly. in that think Don’t future. the into difficulties project Don’t couraged. to think, want If we practice. to do the hard the future it will be very the kilesas should think that then we our heart formwill in take every trampling of over we existence that ofway eliminating Thiscannot find a on ceaselessly will if go we up. them. They will be the rulerheart, of the up and subject it to take birth in the various forms of existence following the Forest Desanas 22 The Dhamma Weapon the have accumulated inthepast.We willbetotallyuselessifwe allow point outallthefactsand know-how ofpractice. practicaland frompersonal experience. my illustrate I heart, the and and overcoming those influences that are and harmful antagonistic to tolightthevarious bring means andmethodsincoping,conquering, with pureintention.Ihave notkept anysecretfrom you. and Iteach you,tion. Iteach myfellows and intheDhamma,wholeheartedly have tosetupyour determination toconcentrate inyour investiga- is totallyindependentoftime, thehappiness that lastsforever. You tally freeofallkindskilesas,asthisistheeverlasting happiness that point. We shouldaspirefor thehappiness that from beingto- arises from thekilesas it; or see anything to be more valuable than the state of deliverance Dhamma Weenterprising. should not see anything tobemorevaluable than that we have toconsiderandapply inourpractice. and vanquish every is the fundamentalprinciple kindofkilesas. This that typeofkilesa,thenitiscertain different weto each willovercome everysmarts kindofkilesa.Ifwe apply theDhamma thisDhamma.Every kindofDhamma surpass us, sohow canthisDhamma The Lord Buddha Lord The state ofBuddho from the mundane state of existence to the state of illumination, to the vate this Dhamma,and was able to attain thefruits, up steadily rising all theDhamma setupourresolve,ground, andnotback down. that isofanyimportance. We have topickourselves up, standour about thefuture, thisishow we shouldthink.Itisonlythepresent Wehave veryourselvesbe diligentexert and to and utmost the to The Lord Buddha Lord The kilesas to the extent where we become obsessed and engrossed in engrossed and wewhereobsessed extent become the to to menace and damage ourselves. If we are going to think or thestate ofpurity, by thepower ofthisDhamma. and that he laid down for us. He was the first one to culti- had testedthisDhamma , which oppress the heart. This is a crucial isacrucial This oppresstheheart. āsava, which had vouched for the efficacy and the result of result the and efficacy the for vouched had go off the mark? The The mark? the off go before expounding it to it expounding before surpasses andout- surpasses kilesas that issuitable can never The Dhamma Weapon 23 Forest Desanas can will always. You You always. and this entire world is and this entire world . Don’t waste your time your . Don’t waste sati Don’t be immersed in the pleasure of Don’t be immersed or mindfulness is terribly important. You must must is terriblyor mindfulness important. You You You must strive relentlessly in your exertion and set your heart dukkha. to be free from is going one who for This is not the way Let us think in the of way the Dhamma, so the that Dhamma Sati Sati practice. into the But when careless or unmindful. . Don’t be sati your maintain always the tendency and to to be absentminded us is for together come we our hot drinks, to have come we time when the like guard, lose our have we or when together, the path along are walking we or while to tend We together. work to be unmindful, to the extent where we wild and reckless. somewhat and become become carried away sees who of the practitioner within the circle Don’t let this happen the cycle and rebirth, of birth, of the vaṭṭa-saṁsāra, death, the danger standing, sitting, are walking, the kilesas. Whileand the menace of we be always must or drinking, we are eating we while or lying down, seeing the harmthe kilesas. of . be possessed with sati are, you Wherever well. Remember this very Be possessed with sati or heedless. Don’t be negligent eating. While standing, walking, sitting, or lying down, don’t be im- down, lying sitting, or While walking, standing, eating. this is for nor be heedless or negligent, and fantasy, mersed in reverie Buddha. of the Lord not the way must really and firmly establish your countless done have you that thinking of or concocting the things All there is in this vaṭṭa-saṁsāra times before. just our thinking and concoction that agitates and troubles our hearts. our hearts. and troubles agitates just our thinking and concoction that we seen Haven’t their menace already? Why do to we have cherish them and be immersed in thinking about them? We been harmful We to us. should those things which have from our lesson well learn try kind of thinking, and to suppress and and stop that should avoid namely our thinking harmful are to us, all those things that eradicate and concocting. samudaya of samudaya in the way Then goes all the thinking that appear. Then this other thinking can spring forth be- gradually fade away. Forest Desanas 24 The Dhamma Weapon and āsava. andDhamma coming truth and thinking about our diligent and strenuous effort exertion, having about thosevasanās look at thekilesas numbers ofthekilesas,they allarealways tous. harmful We have to kilesas our on blame the put not us Let impermanent, for theyimpermanent, are samudaya have, which sukha that very momentontotheend oftime. samudaya derful andnoble,of form No andtobefreefromofdukkha. allforms what hewas lookingfor. Itwas thisthat enabled himtobecomewon- for exchange in life his up putting really serious, and earnest really who hadgone andby forth thelaity, hehadtoreallystruggle. Hewas honor toBuddhism, and berespectedandvenerated both by those wonderful ofthis era. Before teacher hecouldbecomefamousandan in general terms, andwas eventually able to succeed andbecomeour ly bythat himselfwithonlytheaidofscriptures were presented andplowingand guidehim.Hekept onstruggling through dogged - andDhamma,withoutanyonereally soughtfor thetruth toteach he was andserious, puttinghiswhole reallyearnest life intoit.He himself, Iwas moved withsympathy andcompassionfor him,for are thepractitioners. weThen willnotsucceed.We have tobetough and strong, we who vasanās, for thiscanonlycauseustobecomeweak anddiscouraged. cation withthe andsuppressionofthekilesas.Don’tbeconcerned do so. we When have eliminated all of them,thenit is no longer an gain andloss. make peoplehappy They and sad,andwillalways The The This is whatThis is meant by ‘Nibbāna Iheard TanWhen Ajaan paññā pay noattention tothevasanā citta or conventional realitycoulddeludehimanylonger, from as our weapon. This is the crucial criterion for theeradi- as our weapon. criterion is thecrucial This that steadilyattains calmistheresultofourpractice. as thecurseanddevil. We must notthink that canhelpuseradicate from thekilesas,apart that iscapable ofovercoming thekilesas Mun relate the way that he had exerted had wayhe thatthe relate Mun vasanā is permanent’. The The is permanent’. of anyone. Regardless ofthe or endowments or gifts. The and kilesas dukkha, sati are

The Dhamma Weapon 25 Forest Desanas that that dukkha, citta to , then that that then kilesa, , as well as well as kilesas, . But when kilesas. But when that that infiltrate the . Hatred kilesas. Hatred of the is the work Nibbāna is permanent Nibbāna not, or whether or . Delusion is the work of the of work the is Delusion kilesas. or greed. The ambition and for power influence is also calm down calm due down to our exertion, then the heart also attains kilesas We will then not have to go look for any happiness anywhere else. else. anywhere any happiness look for to go will then not have We most valuable it is the for in achieving this, strive really must You issue to say whether the citta whether to say issue is permanent the kilesas or not. It is only changing constantly and lows, highs and downs, its ups it have make changing It keeps sukha the same. and not remaining from agitated and confused being from dull, being to luminous being from to being calm. These are all the influences of the the calm. If our exertion becomes more intense, then our mind will get particularany of kind overcome can When we calmer. We can see very clearly We the that cannot reason we findthat any- hap piness is because of the kilesas which obstruct and oppress us with dukkha constantly—all of this burden to shoulder the have dukkha. We of the time, in all the various forms of existence right on up to the this oppression of the are totally free from we But when present one. the heart, from then it been totally vanquished have kilesas and they is not necessary akāliko to ask about the citta or the , the timeless citta akāliko- or the Dhammopadipo, the ra Dhamma, the timeless Dhamma, don’t have diance of Dhamma which We is constant and unchanging. our mind. within will be found they for to ask about these things, of the more precious than all the other possessions treasure—much with tremendous greed are highly cherished that and valued, world might them, and boundless desire to acquire them. Although one for more of them. This is the still wants lots of them, one have already of lobha way kilesas. Greed, or lobha, of the the work will disappear forever. We will keep on overcoming and getting and getting overcoming on will keep We forever. kilesa will disappear a single one left within the kind of kilesa, until there isn’t rid of every heart. the of work the is the confusion and trouble of both the body and the heart. of both the body They are all trouble the confusion and of Dhamma. Although it kilesas. They of the are not the work the work Forest Desanas 26 The Dhamma Weapon the kilesastodestroy dukkhaisdifferent. people. This menacing without there being any reward, like the isnotthedukkha that therefrom. This arises happiness. dukkha This might have togo through dukkha,thework ofDhamma hundred thousandtimes. We have to accomplishthistask. otherpeopleorwinningbattlesfar moresupremethanconquering a battleall totallydisappeared. between The thekilesas tion andalloftheenemiesthat we have beencontendingwith,have wheel, willalsoceaseimmediately. isbecausealloftheopposi - This mode ofourpractice that around like arevolving hasbeenturning totally vanquished. the weapon Then that counteredthekilesas,or go to sleep will cease immediately when all of our enemies have been wewhen time down,the lying of exceptionand the sitting, with ing, lentlessly andceaselesslybothday andnight,while walking, stand- intensely against thekilesaslike aDhamma-cakka all of our burdens battle will be discarded. The that has been raging more blissful andjoyful untilwe arrive at thestate ofperfection when becomes andtheheart so longastheresultsaresteadilyforthcoming oneself, of the is the conquering which now cometoadecisive conclusion.We have won. of conquering The When weWhen strive in our exertion, if there is is theinvestment capital; thesukha kilesas dukkha that isdamaging and within one’s heart, is within one’sheart, turning around returning dukkha then letusfaceit, and thecitta is thework for is the profit created by has The Guiding Principle — June 5th, 1979

No race of people living on this earth, without any exception, lives in isolation. People of every country live in groups, forming so- cieties, forming circles of families and friends. It would be correct to say that people are cowardly, and it would not be wrong to say that people have to socialise and to be involved with one another. We, bhikkhus who are fearless and resolute should live alone in seclusion. But fundamentally we still have to live in groups and in company. We still have to have contact with our peers, though we spend most of the time wandering around and living in seclusion and solitude. But from time to time, there will be the occasion and necessity to come into contact with our peers and our teacher, to ask some of the questions that we might have arising from our practice, and to listen to further instruction about the truth and Dhamma. So in the end, we are also classified as social animals, with the exception that our way is different from that of the other people.

The traditions, customs, rules, and disciplines of the bhikkhus and the laity are different from one another. The traditions and the discipline of the bhikkhus follow the rules of the Dhamma-vinaya, and, Forest Desanas 28 The Guiding Principle the when we exhibit them. individual’s personal traitsthese are each and have to be very careful isuniquelyourown.sonality andcharacter We have torealizethat We withus ourown bring oldways andhabits. coreofourper The made upofvarying temperamentsa socialgroup andpersonalities. andinallpostures. andheart, speech, We arenow living together in observant ofallhisbehavior andconduct—every actionofbody, the forth, oftheonewho hasgoneof thebhikkhu.Speakingfrom theprinciple not very withtheirbehavior strict andconduct.Itisnotlike theway their own ways areofacoarsernature, andcustomswhich asthey are have theirown laws andcustomstogovern themselves. have They that we laity areliving in, and this is thesociety of thebhikkhu. The to follow thetraditions, therules, andthedisciplines, ofthesociety life, andwe must we notabandonit.When live with others, we have isourway istheDhamma-vinayaand thedisciplinewhich . This of of ourconductandbehavior. We have tobeobservant oftherules sion orinthecompanyofourfellow bhikkhus,we have to bemindful peers must bewatched we andobserved. Whether areliving inseclu- thatof body andspeech we exhibit when we communicate withour ing thekilesas.We must nottake thesethoughtslightly. Ouractions careful; for we of overcoming areherefor the purpose - andcorrect subtle violation. the against theVinaya , we couldbegoing against theDhamma.To break or thewrong way, for it is still possible that even ifwe arenotgoing with themorals ofit,andwhether thisthinkingisgoing intheright thoughts, way andofwhich they aregoing. We have tobeconcerned oftheDhamma-vinaya . Weprinciples alsohave tobemindfulofour therefore, inallourconductandbehavior we must tothe conform The conduct andbehaviorThe that of go totheprinciples contrary arealltheworkThey ofthekilesas,andthat iswhy we have tobe Vinaya , which affect and disturb our fellowDhamma-vinaya affect , which bhikkhu is a grosser offence,is agrosser whilst breakingtheDhamma must be carefulat all times, and be mindful and is amore bhikkhus, - The Guiding Principle 29 Forest Desanas as our guiding to always agitate us and make us sad and gloomy. us sad and gloomy. us and make agitate to always will also become correspondingly more subtle, so we we so correspondinglybecome also will subtle, more kilesas , and preventing them from exhibiting themselves. It is the themselves. exhibiting them from kilesas, and preventing We must strictly adhere to the Dhamma-vinaya must We principle because it is the most sublime. We will see this clearly when when will see this clearly We principle because it is the most sublime. our heart. The develop more refined the the more heartwe becomes, the same of Dhamma. But at be impressed with the subtlety will we the time - emo creating by also affect the same time they and disturb others, At for peace, in live cannot they suchpeople those in that strain tional nature of the kilesas nature must not be complacent and take them lightly. We always have to be have always We them lightly. not be complacent and take must is the con- vigilant. together arises The living from that happiness mindful of sequence of each one of us being careful and cautious, our are not considered as traits or personality. Every one of us here must must of us here one Every personality. or traits as considered are not of and vigilant, careful, cautious is the way this be very for therefore This way is the peace and harmonymaintaining amongst ourselves. same are all the if we It is as arising. from trouble any of preventing and smoothly flow will life holy and chaste the of practice Our organ. aris- or any problem hindrances there will be no mental for with ease, There to menace will be nothing together. living of this way ing from it from or prevent agitate, the heart, nothing to confuse, and trouble this reason, we samādhi. For one triesbecoming calm as to develop to bear this well and vigilant. careful to be very All of us have have status maintain our must a bhikkhu. We are now we in mind—that and conduct, of the bhikkhu, both in our hearts in our behavior and don’t they sure that make to have of speechaction. We and bodily As far as conceit and snobberyaffect and disturb other people. are - to con have of the kilesas. We concerned, this is directly the work avoid must We and our colleagues. sider them as harmful to ourselves is just as this us, around and hurting mindlessly exhibiting everyone the way of spreading filth and destroying happiness. This is espe- of the kammaṭṭhāna circle bhikkhu, in the so cially a very refined class be virtuous and conforms and conduct must Our behavior of people. with the principle. This does of the Dhamma-vinaya excellence moral principle. any unestablished not come from Forest Desanas 30 The Guiding Principle anyone ofthe Dhamma-vinaya, thenwe breakingtherules must warn not lookat othersinthelightofanimosity andenmity. we When see Let bygones bebygones. istheway This ofthe practitioner. We should mettā enter into contact with one another, we should allow ampleroom for there isthenecessityandduereasonfor ustobecomeinvolved and with enmity, but we shouldlookat otherinthelightofreason.If each and among goodfriends people. We should not look at other each ofpeaceandhappiness:form living together among harmoniously able when we to arise have isone leftnoroom for ittocomeout.This attain calm, at leastthere will be no Dhamma the ego. We willonly upholdwhat of basedontheprinciple isright ciple ofrationality, andDhamma,thentherewillbenoroom for truth, andwhen we therearenoclashesorfriction, When allfollow- theprin go ofliving intheway together. istheprinciple ofthekilesas.This have self-control anddiscipline. Ourbehavior andconduct must not live together inpeaceand harmony. We have tooversee ourselves, and ofimmorality,of allforms shouldbedoingwhilst endeavouring to others. isnotwhat This apractitioner who strives for theeradication in peaceandhappiness. other membersofthecommunity, thuspreventing themfrom living the over spill to stress, then and discomfort more with it afflict only will that it, to fire adding like is it then with, deal to problems and is how is. This the mindnormally And wheneffort. there are issues impossible toenterintocalm,inspiteoftheapplication ofmaximum causing ittobecomerestlessandagitated, totheextent where itis pushes themindintothinkingandconcoctingaboutthisthat, isbecauseinthemindthereanaturalThis process that constantly there arenotensions, itisalready very hard topractice meditation. Even when development. ofmental work the damage significantly they always have enmityandaversion withinthemselves. will This In thisway, we justbuild upalotofbadkamma or goodwill, and make allowances for otherpeople’s mistakes. as the determining factor.as thedetermining Even though themindmightnot dukkha, as the dukkha for ourselves and will not be The Guiding Principle 31 Forest Desanas - ā , the aver - happi for is mettā -vihāras dealing with the brahma must always cultivate these thoughts. these thoughts. cultivate always must within our hearts, and being princi- within our hearts, , love and compassion. For this and compassion. For karunā, love is one who can sacrifice A everything. tā sat beings: ‘Sabbe all living towards and The the pur Dhamma, for so in the light of listens does one who of in the practice yourselves to cultivate have you Furthermore, pose of correcting the wrong that he has committed, so that he can that committed, so he has pose of correcting that the wrong This peers. his out by has been pointed that conform to the right way the ad- gives both the one who both parties, for way is the proper The ad- one who the warning. takes the one who monishment and not do it out of in the light of Dhamma. He does monishes does so or another, with fault finding of sake the for or dislike, or displeasure and embarrass person. The the other the takes to humiliate one who He respectfully does so in the light of Dhamma. admonishment also treasures. great of store a criticismthe takes shown being is if he as in harmo- together Living This both sides. is right for proper and behaves ny is important. of the community If one of the members other member of effect on every an adverse it will have then badly, each one means that together this reason, living For the community. be forgiveness There should always has to be careful and cautious. for one befittinganother, our status as the practitioners of Dhamma who are filled with Dhamma with mettā pally endowed the Karaniya also cultivates hontu’, and so forth. one Furthermore, Mettā Sutta, and the other suttas mental development. Don’t engross yourselves in the thoughts of Don’t engross yourselves mental development. are we to consider that have You anyone. animosity and distaste for be forgiving of Dhamma. Always the way following together living A bhikkhu and magnanimous. and admonish him. We must gladly take and listen to any warnings warnings to any listen and take gladly must him. We admonish and . bhikkhus our fellow from and admonishments A bhikkhu abodes. sublime four it up to take you It is for here is only an example. shown What I have of The cultivation practice. your in it develop and ness and coolness. is the basic constituent of the mind of the practitioner. A practitioner A practitioner of the practitioner. is the basic constituent of the mind mettā cultivate always must Forest Desanas 32 The Guiding Principle be anuisance for me. there willjustbemoreclumsinessandincompetence. And itwilljust possibilityofpeoplemakingamess ofthingsisfargreater,The and more itwillbeexcessive. cango badlyiftherearetoomany. Things number.just enough,becausethisisabouttheright IfItake any accept only I reason, this For benefit. less and practice,for left time people we have, themorework we have to do. there will be less Then will bealotmorework todojusttake careallofus. more The wetime the By chores, our finish late quite be can it day. the in There instead ofshorter. We have tospendmoretimegetting thingsdone. therearetoomanyofus,When thenwhatever we dowilltake longer. I can give you attention. all the necessary Excess breeds mediocrity. and benefit, fullest the to be can you to instructions my then level, But when Icanmaintainthenumbers ofyou hereat theoptimum and trouble for thewhole community. isnotgood ordesirable. This damage anddisturbancetotherestofus. willthenbechaos There to everyone. isalsoagreater possibilityfor oneofustocause There oversee a lot of people, I will not be able to give adequate attention Ihave When for Iamlookingfrom thestandpointofsupervision. to that theremightnotbeenoughoftheliving requisitestogo around, bhikkhus. Ihave thoroughly thoughtaboutthis. Iamnotconcerned piness andcoolness. isthegoverning This ofacommunity. principle when weThen live together, we willlive inpeaceandharmony, inhap- that principle thebhikkhu isthecrucial else can.This bhikkhu Dhamma? How canInothave anycompassionfor thosewho areseekingfor predicament, for I have put myself in your place. Otherwise, I would Tan Ajaan into ran finally I before teachers goteacher.many throughto a had I I have alotofmettā For instance, thetimethat we spendeating willbemuch longer It isfor thisreasonthat itisnotpossible for metoaccepttoomany is always forgiving. If a bhikkhu Mun. I sympathise and understand your feelings and your I alsousedtobeajunior bhikkhu and compassionfor myDhamma cannot forgive, then nobody who was for searching should follow. colleagues. The Guiding Principle 33 Forest Desanas - who are who virtue destroyed. virtue destroyed. Meditation practice is extremely vital for mental development. We We mental development. for vital is extremely practice Meditation The way things are now, some of you might think that this temple this temple think that might of you some now, things are The way There come into contact and inthat are also a lot more people must must be firm,courageous, conscientious, and resolute, notweak or discouraged. Otherwise, we will fail and not achieve any beneficial type of kilesa every that remind ourselves to always have We results. He will never progress. We must, therefore, be vigilant. therefore, must, We progress. He will never is very strict and very resolute, and very rigorous and scrupulous. scrupulous. and rigorous very and resolute, strict and very is very the past. The in I practiced - lay seen how haven’t This is because you this monasterypersons applaud unsurpassed as being any other by concerning our strict of the rules observance dis- and the monastery, and of the bhikkhus and cleanliness, orderliness of cipline, the more So the more people there are, the monastery. with volvement can do about it, as this is we that isn’t much But there there is. work can and nobody They voluntarily, come their faith and conviction. are getting we The that amount of food doing this. them from prevent This requi- of the living is grossly excess in abundance. nowadays on the practice down and of the gifts can weigh and offerings, sites, degener steadily will one careful, not is one If development. mind of not be able to know how to deal with you. This both of our because is you. deal with to how to know able not be in the same boat. are we for nature, are of the same predicaments any signs of transgression not showing obedient, and well-behaved, should not we But sing our praises. they Thisand mischief. is how lax very been really have I sort this in for compliment, of indulge slackness? It is simply this is the reason for And what with all of you. - and this laxness is the natu now, just a lot of you because there are then this laxness consequence of it. Whenral more of you, there are of the gifts and the amount requisites also and the living increases, and But our practice see. all can as you increases correspondingly, intensive. and does not become more rigorous exertion always must this reason, the practitioner without any doubt. For ate, If he involved. not become too must and see the harm of these things, Dhamma them and his he will be buried by does, Forest Desanas 34 The Guiding Principle by itself. We have to devise various ways of thinking, contempla- ginning. Please don’thave theunderstandingthat paññā ness. Aftersampajañña,itwillbecomemahāsati. sampajañña, constantawareness. istheoutgrowth ofmindful - This ourselves, thensati guard. Andwhen we have beenrelentlesslydeveloping andexerting the work ofanalysisandexamination, andcontendingwith countering Satithe support. fulness, be conquered?Itisnothingelsebut, conviction, oursaddhā sati, mind- aptitude between ourselves andthekilesas.With what canthekilesas this well inmind. is averypointfor thepractitioner. crucial We must constantlykeep this at every moment, then the kilesas love andaversion. We arenotaware that they arethestrategy ofthe never realizethat anger isalsothework samewith ofthekilesas.The think. We never realizethat hatred isjustthework ofthekilesas.We witting them?We arealways following theirleadevery timethat we can we considerourselves moreclever thanthem,andcapable ofout- creations. Canwe notseethatHow andharmful? they areperilous sion, brew uphatred andaversion. Love andanger arethekilesas’ us tothinkinaway that willgenerate alotofagitation andconfu- knowing it. All of our thoughtsare initiated direct by thekilesas.They masters, but truly, we arenot.We arejustthekilesas’ and that is why they are our master. We might think that we are the they willalways bemorepowerful, shrewd andcrafty thanwe are, we willnever beable to subdue oreliminate anyofthekilesas,because are. Ifwe actfoolishly andpractice heedlesslyandsenselessly, then is extremely tenacious. arefarmoreclever They andcunningthanwe , which starts with difficulty in the be - the in difficulty with starts which sameapplies topañña, The We have torealizethat there is avery inskilland great difference kilesas. that pushandpropel thesethingsintobeing. Butifwe know , discernment andviriya actingas , ourdiligent effort, paññā, discernment Sati is theoverseer, makingsurethat we donotloseour is terribly important. Paññā important. is terribly will becomehighlydeveloped. Itwillthenbecome kilesas can This definitely be subdued. is thetool that does the servants without will arise will arise The Guiding Principle 35 Forest Desanas mental objects . Thekilesas. reason is because we are still is because we and eliminate them, that way is is way them, that and eliminate taught came out of his heart.taught came The is also found within the heart. We have to bring them have within the heart.is also found We Buddha the Lord that -paññā Sati Themind. our training and developing constantly be to have We tion and analysis that are versatile and manysided. In whatever way way In whatever manysided. and versatile are that and analysis tion the kilesas subdue and calm can we entirely on the not rely must ThisDhamma. paññā-dhamma. We is the All up the paper. eating will turn worms into otherwise we scriptures, the Dhamma - ag and restlessness reducing of way good very a is fasting of practice of supporting It is one means The our exertion. itation. - prac fasting before, to me It happened time he fasts. be careful every titioner must of In the beginning stages some precautions. and I am giving you cool and calm; the mind fasting, the mind will become consistently off-guard. ever is hardly and one with mindfulness fully possessed is then one become unmindful and in- some food, one takes But when the which is something quite normal. again fast When we attentive, cool and calm, Instead of becoming before. result might not be like the for yearns The mind now and saddened. become disappointed we of whichhand, establishing the is at work the neglects and result past replaced it, and therefore, Thinking of the past has now mindfulness. offcut to and this yearning have We forthcoming. are not results the is found within the heart. Dhamma is found into the to see will be able them. Then to produce we have out. We principle effect, of cause and with the kilesas and use it to contend the master They are always and clever. cunning are extremely that duringand concocting, and thinking our of instant every every in and body, tongue, nose, ears, the eyes, through moment of contact the dhammārammaṇa, and become which all converge the of rightheart.the within These works the all are they then when are a lot wiser, If we are. than they a lot more foolish of them. As concoct, soon as they will be aware begin to concoct, we and then the result will be this way, in to strive have We will know. we just said, without any doubt. as I have why we still cannot see the danger of the kilesas still cannot see the danger we why Forest Desanas 36 The Guiding Principle internal and the external astheobjects ofinvestigation andtheexternal internal - andcompari work ofinvestigation andanalysis, we must then doitusingboththe the time isappropriateous forand persistent. When us andwe have tocontinually exert ourselves. must consider our exertion to be free from us. bother We it let is, not it must we hard how matter no But ficult. stages,In thebeginning when we toestablish try calm,itisquitedif- is thekey toasuccessfulpractice.mind willthenbecomecalm.This to thinkaboutotherthings. we When aremindfulofthemantra, the about other things. If we are not mindful, the mind concentrating andholdingontoit.Don’tletthemindthink ‘Buddho’ mantra, using it as the meditation subject. Whatever it may be, close to the mind. Keep the mind constantly concentrating on the don our mantra attention here. ‘How is the mind not calm?’ We am I doing? Why must focus our pened inthepast.We must remaininthepresentandaskourselves: youexhorting nottobecomeinvolved withthinkingaboutwhat hap- is notlike ofhindrance. before. isoneform For This thisreason,Iam and frustration, andcomplainingthatbe regret andgrumbling this Wethe heart. willthennotbeable therewilljust toattain calm.Then forget them.Don’tthinkofthem, for they willjustagitate anddisturb for thepastresults. However loftythey mighthave been,we must now means. lishing ofmindfulness. by results cannot come forth anyother These kind of exertion that we are now is the estab- which putting forth, werehappened. They theresultsgained from ourexertion, the same howeverpast, the stable and mind the firm before,was already has it concentrate ondeveloping mindfulness. Whatever hashappened in We have todevelop mindfulnessuntilitbecomesstable, continu- If we cannottake holdoftheknowing, thenwe must notaban- We must stay inthepresent.Don’trake upthepastby hankering or ‘aṭṭhi’ or , ‘lomā’nakhā’dantā’ortaco’keep the or ‘kesā’ parikamma parikamma object. Wherever we go, we have to stay dukkha kilesas extremely vital for will then direct it paññā to dothe be it The Guiding Principle 37 Forest Desanas , mindful- ānāpānasati will continuously flow flow continuously will or , loathsomeness, or asubha, loathsomeness, or with. So we always follow the follow always with. So we is in perpetual contact with the will also decrease. What takes its What takes decrease. also will will still remain. This is what is meant is meant will still remain. This is what are ignoble, despicable, filthy and corrupt. and filthy despicable, ignoble, are anattā, anattā, dukkhaṁ, and aniccaṁ, can be found in both the internal in both found can be the external. and Paññā is the most supreme and wonderful thing, unsurpassed by is the most supreme and wonderful or not, this knowing Magga Magga Thenconstantly supervising. our knowing We can investigate and analyze in any way that we devise, at any at devise, we that and analyze in any way can investigate We You have to really and earnestly concentrate in doing this work. work. in doing this really and earnestly to concentrate have You - suits our tempera subject, that our meditation as ness of breathing having ment and Thebe must character. continuously, flowing work sati appropriate time. But when we develop calm, we must solely concen- must calm, we develop we But when time. appropriate mantra using a mind, on calming the trate , paṭikkūla filthThey and can impurity. befound, both internally and people and animals. in all men and women, externally, Once the knowing with the work. any chance to wander the mind doesn’t have subject, and meditation into the the mental stream will then steadily converge here and there, of feature becomes the unique and distinctive centre of calm. It now the mind will apparent, becomes more Whenmind. the this feature All the thinking and concocting will gradually dimin- become calmer. Theish. mantra the of recollection recollect the Whether we knowing. distinctive is this very place now mantra Dhamma Dhamma, experiencedseen and marvellous this yet haven’t Whenwe nothing to compare the kilesas have we any other thing. The kilesas any other thing. by the mind converging into itself and ‘becoming itself’. This is the the mind converging by calming of the mind. son. can be found both internally and externally, if one just develops it so if one just develops internally both can be found externally, and , which becomes paññā it actually . And the magga is also called that or im- light of aniccaṁ in the to investigate going aspect are we what the external can take the objects as instance? We for permanence, it with the internal. and then compare This can be of investigation, compare the internal can external, with the in fact Or we for done. them There is no difference thing. are one and the same between they concerning Forest Desanas 38 The Guiding Principle Whatever flavor itmay be, itisusuallytheflavor ofthekilesas. tastes arenothingbut elsecanthey thetasteofkilesas.What be? tasteofDhamma of theDhamma.The ridding allthekilesas practitioners who donotrelentintheir exertion, andwho strive in and happiness that they canprovide. ishow This itwillbefor all the Dhamma of thekilesas. may be, dhammas allofthemareDhamma.These whatever level ofcalmitisandhowever andsubtlepaññā brilliant petitor. abilityoftheheart, itisthecalmordiscerning Whether is becausewe now have theDhamma ofeverykilesas, andseetheharm kindofkilesa will then compete with the are fake. Dhamma we have somethingtocompareitwith,thenwe canseethat thekilesas kilesas, always believe them,andletthemrock ustosleep. Butwhen the isthere,portunity theDhamma steadily, notdependentontimeorplacepostures. theop- When of hindrances, thentheDhamma ing the Weheart. willalsodiscover usedinsubdu- themeansandtechniques down. We within the calmand insight right willthenexperience and train ourselves with theDhamma.We must notrelentorback kilesas capitulateDhamma. They totheDhamma. arenotafraid ofanythingelsebutrender totheDhamma.They the The The Dhamma andcompetition betweenness. isthebasisofcomparison the This more theDhamma dukkha. The then they willappear. more thekilesas The The Dhamma The kilesas kilesas surrender andbefearful of theDhamma?Wesurrender must develop kilesas and thekilesas emerge. for themtoappear, the conditionsareright When have over ruled for alongtime. ourhearts Aren’t we ever We willget toknow immediately between thedifference , concerning the benefits, ease, comforts,the concerning and thekilesas, right within the heart. Oncewe withintheheart. right have cleared the way always the outstrips will then become real, and become the truth. It will thenbecomereal,andthetruth. from their heart. They achieve They from theirheart. thisby thepower that canbeseenclearly within ourhearts. kilesas. We let go will then gradually of the will steadilyappear, justlike when emerges, then the morehappi- will have togrow theopportunity as a comparison andasacom- as acomparison excels allothertastes. Allother . The kilesas kilesas. The appear, thenthemore the So how dowe make the at every moment.This are thecompetitors always sur - The Guiding Principle 39 Forest Desanas

, gacchāmi’ ‘Buddhaṁ, can infiltrate the saraṇaṁ occasionally. But the occasionally. - as the com will serve that for truly for it is all the time ‘Rāga, as we are much closer to them than to than them to closer much are we as gacchāmi’, gacchāmi’, gacchāmi’, gacchāmi’, , who take up the foremost and most supreme Dhamma supreme most and foremost the up take who , are ever-present, deeply buried and completely merged with deeply buried completely merged and are ever-present, āgata We will then begin to exert in our practice, and keep on driving on and keep begin will then practice, in our to exert We Does this befit uswho are the practitioners, the offollowers the of the Lord Buddha? We are making ourselves vulnerable to the vulnerable are making ourselves We Buddha? of the Lord inwards. At least we should try to make our heart calm, so that we should try we our heart make to calm, so that least we At inwards. forth, especially gone has who one For happiness. and peace have can his heart, any calm within he if he doesn’t have if he is a practitioner, see he will amongst his peers, Living any happiness. have will never Though to him. he might him is antagonistic around everything that his heart. within up He be building it will this externally, exhibit not all of his teachers are and noble wonderful to see how will not be able because his mind is burning with fire. All ofhis thoughts arefiery. within or marvellous unusual anything When the mind doesn’t have the kilesas. Then, is fully possessed with but he thinks when itself, it will all go in Dhamma, and his teachers, his fellows about his peers, and to see their marvel of the kilesas. He will not be able in the way retreating, always discouraged, He will become dull, weak, wonder. upon him, totally tearingletting the kilesas trample him into pieces. Tath going to learn our lesson about their menace? It is about time that we we to learngoing that time It is about menace? their lesson about our the Dhamma is now as there did so now, of comparison them, and the object petitor to contrast. and our the tops of from us over all trample them letting kilesas, and still And we countless lives. for to the soles of our feet, heads down to come up going ever Whennot learned are we our lesson yet! have It Buddha? Lord the in believe ever we can wisdom? How any with ā up ‘Rāga-taṅh take we is more correct that to say utter There we when wind empty just is refuge. our as lust saraṇaṁ Sanghaṁ Dhammaṁ, dosa, moha saraṇaṁ the Dhamma. We only think about the Dhamma the only think about Dhamma. We the and wonderful. heart it marvellous to make kilesas Dhamma the that There heartthe way no is itself. Forest Desanas 40 The Guiding Principle the mindremainswithway ofDhamma. tion for ourcolleagues andourteacher, willbecomeheightenedas admira- and belief, conviction, our of intensity The purified. comes that overcomes, uproots, andeliminates bethekilesas,untilheart theresultsthat fromwithin theheart theinvestigation arise ofpaññā haveteacher now alsoappeared withinourhearts. We willsee clearly for about three or four hours. But when the time came for putting hours, sessionofsitting,Iusually sat time. each sitting each During to anhour, anhourandahalf, two hours, andthree hoursandfour ful aftersittingfor about30minutes. ButthenIwas able toextend it stages inthe beginning ofpracticeconcerned, I found itquitepain- own disposition,and what issuitable for you. farasImyselfwas As is notsomethingthat canbeforced uponyou. Itdependsonyour meditation, as away ofworking-out. work-out andexercise. You should,therefore, do alotofwalking body canbeadverselytion. The ifitisnotgiven affected theproper any otherkindofwork, thenyou shoulddoalotofwalking medita- good for you, thenyou shouldkeep onwalking. Ifyou arenotdoing is meditation walking find you If practice.your in strive really can activitiesto keep totheminimum, alltheextra-curricular sothat you tunities to practice, but you have yourselves. to put in the effort I try our hearts. Allthevarious levels ofsati hadexplained. Itisnowexactly asourteacher aliving realitywithin enced theDhamma could onlylisten.Itnever got toourhearts. Butwhen we have- experi the Dhamma teacher. Andwhy isthisso?Previously, taughtus when ourteacher comes, themorewe willcometoseethemarvel andgreatness ofour leagues, and ofour teacher. more subtleandlofty the mind be- The ofourcol- and assets, oftheheart, andvirtue andseethemerit I try mybesttoprovideI try allofyou withfavorable timesandoppor Sitting for alongtimeorsitting alotdependsonyour ability. This But when themindhasattained calm,we willthenseeourworth instructions intheirdepth,profundity andsubtlety,instructions we like thestate ofcalm,we can seeclearly that itis and paññā instructed by our instructed - The Guiding Principle 41 Forest Desanas would begin to gather begin to gather would with. My mind now begins to turnwith. My mind now kilesas I immediately set up a resolve: “Today I have to get to see the truth to get I have “Today a resolve: set up I immediately incessantly. The to turn mind then began investigating around in an all-out effort, then it just happened by itself. There a time is itself. effort, all-out in an by happened it just then to will have with which you come to a criticalsituation, you when to true results and come up with the come real- until you contend ringthe into your put and go This insight. and you when is ization doing anticipated never all night. I had sitting like stake, at life whole to sit, then the kilesas But as I began this before. that is manifesting itself right at this time. What is it like? If I don’t What is it like? this time. itself right is manifesting at that up morninguntil sitting remain to get will I before have I then die, I will not let anything this moment until dawn, From seat. this from work.” this me from come to sidetrack When you long. night all meditating sat I when was it Thathow is this then practice, of way this from foundation firm a established have nor no qualms, have will You proceed. to way good very becomes a that now before, investigated have you of the pain that any fear have the heart. the pain from no It can to totally separate how know you real- clearly have You heart enter the and affectlonger it in any way. formone partis truth,of body the of Every truththe ized body. the of it is painful. It is that doesn’t know The appears pain that it is as it is. It formone condition, or formone truth.of process of is. it as exists It I am experiencing the that I am painful, that alleges is the mind that the pain, and ‘I’ are it all into this ‘I’. Whenpain, rounding the body, up their forces and really strike at and swoop down on me. I began I began on me. down and swoop and really strike at up their forces being obstinate I was seemed like on. It going was what to wonder of Dhamma. I said the way in going though it was and unyielding, , contending with of the magga This‘What is happening?’ way is the kilesas. my own I’m not picking a fight with If anyone. I’m fighting of the kilesas. But if I’m doing then this is the work with other people, , be the magga purpose the it for then this must of conquering myself, the weapon to fight the ‘Alright, I then say it’s either I it stops, when but incessantly, around realize the truth or death!’ Forest Desanas 42 The Guiding Principle this time?” of paincanappear if notthissamekindofpainthat at isappearing ofpaincandeceive form What me?At thetimeofdeath, what kind face withdeath. You willjustsay, willthisdeath comefrom? “Where You cannow fearlessly faceuptothepain,aswell ascomingfaceto enced before. With this much success, you arequite proud of yourself. indescribable marvel withinyour that heart you have never- experi comes sublime, elegant,and luminous. brilliant You can now see the lished abase. You arenow boldandcourageous, andthemindbe- willremaincalmandat heart ease. The theheart. not affect arereal. Althoughthepaindidnotdisappear, each pain. They itwill thenbecomesreal,thebody isreal,andsothe heart The heart. ly drawing inwards. You withinyour willthenget toseethetruth the mindwillsteadilydraw inwards. Actually itissaññā Saññā for ittodoso. Itisthemindthat supposes, assumesandpresumes. Pain isaconditionthat arises, remains, anddisappears, asitisnatural arealljustasthey are,They andasthey have beensinceancienttimes. then every ofthebody isjustthebody, part thepainisjustpain. body andthenature ofpain,andseen themaccording tothe truth, cannot catch upwiththisdelusion. mixed together, itself, themindthenendsupburning becausepaññā Of coursenot! Itnever happened! Andhow can theminddie, when destroyed? been ever Have they die? really ever fire, water,and air, mains knowing. Sowhat reallydies?Dothefour elementsofearth, I thinkthat itpassesaway, itinsteadbecomesmoredistinctandre- state. totheir original Andhow just return cantheminddie? Whilst body.They this from dissolve just will fire, water,and air, earth, of all. Allthat istogetfour elements toknow is necessary The thetruth. ing at this time. For me, death really has no meaning or significance at But Ihave ofthepain that already understoodthetruth isappear technique, isanextremely crucial for youThis have now estab- But when paññā is really the chief culprit here. When you here. culprit When is reallythechief understandthis, then has analyzedanddifferentiated every ofthe part that issteadi- - The Guiding Principle 43 Forest Desanas - that lead you to born and die, to suffer born to pain, and die, lead you that which hurt and oppress you. This is how you have have you Thiswhich hurt is how and oppress you. It is the kilesas or lust by incessantly contemplating on the loathsome nature of nature on the loathsome incessantly contemplating or lust by kilesas. kilesas. May all of you put in your effort and strive in your practice. Don’t practice. in your effort and strive in your put all of you May of influence the to due all is it up, take birthyou of form Whatever relent or retreat, and be always and constantly endeavouring and endeavouring and constantly and be always relent or retreat, make and supreme treasure, hold of this to take have You striving. heart. As possession right far as the kilesas within your own it your been here hearts concerned, are have your they which are ruling over that delusion This their origin is due to your aeons, untraceable. for of the kilesas, allowing control fall completely under the you makes birth to take heart, pushing you your on and damage them to trample formsexistence. of in the various the I can see it becoming more distinct and obvious? Is this the one that that the one Is this obvious? and more distinct see it becoming I can is going to die? How can it die? I cannot find the cause of it’. It just brave become very I obviously. and distinctly more itself manifests to This it is suitable about the time when is speaking and courageous. This itself. all-out effortput in an come by will practice. into the harm cannot see the of the kilesas, then If you and hardship. trouble see the harm of? There is harmful can you to is nothing else that what the hot and the cold The externalyou. conditions such as the climate, They are not as danger are all something quite ordinary. weather, ous as the kilesas the body, which is a bit tricky but you will eventually achieve it. You it. You achieve will eventually which is a bit tricky you but the body, the pinnacle of the to practice, of your stage on to the last then move - prac of your the pinnacle and to heart, to the pinnacle of knowledge, . Then it will be possible for the heart of the kilesas. Then for to see the danger it will be possible essential there are two In practice, in peace and tranquillity. to live keys to success. The first one iswhen you come to the true- convic tion in the principle of Dhamma, when established a you have firm the mind the heart, for certainand are completely that foundation sitting all night. Thisby It can be achieved deteriorate. will no longer accomplishment will be now know definitely clearly You perceived. on to eliminate move then You not deteriorate. the mind will now that rāga Forest Desanas 44 The Guiding Principle capable of solving the problems of an not capable ofsolvingtheproblems ofasotāpanna. who hasnotyet realizedanyofthefour stages ofenlightenmentis the otherpractitioner. You itfrom practical experience. canonlylearn have not‘cracked’ thissecretyet, you willnotbeable toexplain itto tice, achieve.where to you thatfind tricky will bit a also is this If you capable ofsolvingtheproblems ofasakadāgāmī. the Venerable Mogallāna, problems that are not about the elimination of is capable ofsolvingtheproblems oftheVenerable Sāriputta of solving the problems of the Lord Buddha. Also, no other pable ofsolvingtheproblems ofanarahant. Anarahant the neededtosolvespoke aboutthetricks theproblems, ofthesotāpanna question on another level of Dhamma. He asked Poṭhilaasked He Dhamma. levelof another on question was able togive ananswer immediately. Lord thenasked another The then asked akammaṭṭhāna bhikkhu, who happened tobeanarahant. He answer.an giveHe to able not was he Poṭhila,wasbut name whose scholar, the asked first questions.He some them asked scene,he the arahants. So when the Lord Buddha bhikkhus Allofthesekammaṭṭhāna contempt andderision. bhikkhus He was ofthekammaṭṭhāna scornful well-learned who hadaccomplishedhisstudy scholar ofthetipiṭaka. questions that you cannotanswer? be contemptuousofthekammaṭṭhāna speaking from thepractical pointofview, experience how cananyone oftheTipiṭakascholar level, hewillnotbeable toanswer you. Even ifheisa very learned ten scriptures, but clearly from your practical experience, beitat any that thesetricks youlearned have- andseennot from writ learned youin theelimination ofthekilesas.When asksomeone who hasnot This issimilartowhat person say: anordinary That This thescriptures Consider, for example, at thetimeofLord Buddha. was There a kilesas, but arebeyond the ability oftheotherarahants. Butwhen I sakadāgāmī, the anāgāmī used , andthearahant, Imeantthetricks or Buddhist Canon,hewillbestuck.Therefore, heard of him and came upon anāgāmī. An practitioner who canaskyou and treated themwith A A anāgāmī sakadāgāmī sotāpanna sotāpanna is notcapable the scholar. is not ca- and the arahant is not is not were

The Guiding Principle 45 Forest Desanas

then said then said expounded this discourse, as it was was it as discourse, this expounded are similar to the owners of the cattle. of the cattle. owners are similar to the or lust. When you tell it to someone who has who someone to it tell Whenlust. or you rāga rāga There are a few tricks in the practice. When those who have al- WhenThere tricks have those who in the practice. are a few ready experienced will all understand. them talk about them, they ready al- view, the wrong have When you is. view wrong what They know someone who and tell it to think it is the right may view, though you think that may you instance, For he will know. attained, has already rid of got have you Again he was not able to answer. When kammaṭṭhāna the he asked to answer. able not was he Again WhenBuddha Lord the again. immediately bhikkhu, he answered answer to not able he was the scholarasked more questions, some When the kammaṭṭhāna he asked questions. any of the , he bhikkhu TheBuddha Lord right away. to answer able always was of the kammaṭṭhāna should not be contemptuous ‘You to the scholar, a hired hand. You a cowherd, are similar to wwbhikkhu, because you , who But the arahants paid a salary from. a living only get to make Tathāgata are the sons of the they for please, they time any at Theycattle the with anything can do They They the bosses’. are are not the hired hands. are the owners. Buddha Lord the how Thatwas in the scriptures. recorded already eliminated lust, he will know if you have really got rid of it really got have if you lust, he will know eliminated already on practising should keep or not. The you important thing is that results experience these sublime yourself and progressing until you you. from hidden which cannot be kept Cause for Schism June 10th, 1979 —

All the Buddhas attain their enlightenment through the realization of the Dhamma that is inherent in this world. All of them attained the same knowledge and insight, and their teaching was all the same and conforms to the highest ethical and moral principles. They did not teach the Dhamma in an aberrant or corrupt manner like the Buddhist followers of today who are indecorous and osten- tatious, trying to outdo the Lord Buddha. There are many of them, despite the fact that the ideal way of teaching is still extant. But they just don’t want to follow it, because they simply want to be famous and distinguished.

If one follows the principles of the Dhamma teaching, then one will be free of errors, flawless and impeccable. Whether one is a bhikkhu or a layperson, one will be possessed with sīla or morality and Dhamma. If one just practices following the principles of the Dhamma teaching that one has faith in, then how can one ever get into trouble? The cause for schism in various sects is the conduct that goes against the Dhamma-vinaya, crushing and trampling on the Dhamma-vinaya, which are the truth; thus replacing the Dhamma teaching of the Lord Cause for Schism 47 Forest Desanas create by by create kilesas, with that give rise to delu- give that ? If they con- and ? If they Nibbāna kilesas has already pointed this out, but but out, this pointed already has to afflict our hearts withtrouble , how can we ever real- ever can we , how and Nibbāna saṅkhāra saṅkhāra expounded that all of them are harmful all of them and that expounded by thinking that this is the proper and correct and is the proper this that thinking by and saññā kilesas the kilesas with The- agi the of because is calm be cannot mind the why reason Concerning the more subtle ones that are found within the heart within are found Concerning subtle ones that the more sion and infatuation. The Dhamma infatuation. and sion do not fall for them. If we enticed and hypnotised by are always we can the heart not find any calm? them, how by them or be captivated to be vigilant, care of our thinking and concocting, and take have We the kilesas curb the confusion and chaos of the heart that manipulating manipulating tating tating and disturbing influences that reside inside the mind. If the practitioner doesn’t reflect on their harm, then he will not be to able which mind, the of quality wonderful worthwhile. The anything find is the state of calm, to will have constantly not We see appear. them can are not, how as harmful careful and vigilant. and be very If we the magga, to come across expect phala, we and hardship. This is something that we haven’t yet seen the harm of. seen the harm of. yet haven’t This we is something that and hardship. When that calm, the then mind it has obvious is not already attained it is being afflicted with harm. This is damage the of state confusion coming to calm. mind from the and restlessness which prevents stantly obstruct the magga, phala, way of doing things. If they are in accord with one’s preferences and preferences one’s with accord in are they If things. doing of way - on grow be right. then keep These must then they ways obsessions, These grosser are the ing. . kind of kilesas con- been have who including those of us practitioners of everyone, anger, They are they? hatred, are what their tricks, by stantly fooled by are created emotions that and with our feelings and the obsessions the by influenced are which concocting, and thinking our ourselves being totally unaware of them and are totally engrossed of them and totally unaware being ourselves - them. Theyand immersed in within the heart are all found of every The Buddha one. Lord dangerous. Love, hatred, anger, animosity, and our obsession for the and our obsession for animosity, anger, hatred, Love, dangerous. and emotions are all harmful. touches, tastes, smells, sounds, sights, They are influenced andby created the Buddha Forest Desanas 48 Cause for Schism have already this. experienced Ireallyhadtoputall ofmylife into isnothingmoretenaciousthanthekilesas,andImyself task. There investigation. should be able to bear it in mind and take it up for contemplation and the than quently and the with up come influences, are to how then we going and free themfrom these disturbing and agitatingcalm our hearts our emotionswithsati, thestate of calmwillappear. Ifwe cannot really that far away from usat soonaswe all.As curbandrestrain perceive theDhamma in thepractice ofDhamma, we hardly ever comeacross andclearly the remaining5%hardly ever goes intheway oftheDhamma.Thus, Dhamma. Butasitis, 95%ofthetimeitiswork ofthekilesas.Even iswhatThis saññā or thenitwillgo inthewaydiscernment; ofDhamma.Ourperception with contemplating and aggregates,reflecting element the entiating Dhamma. When of the Whateveralwaysconcoct. workis and wethe it about concoct, think from sensual contacts that disturb and agitate us that we ceaselessly pens from timeto time. arise Itisthefeelings andemotionswhich them when they come into contact with the sense organs. hap - This the and theother sense objects are concerned, alwaysinfluencing this.The like WeNibbāna mustthink practitioners? and as taṇhā, andāsava. How thencanwe ever comeacross themagga,phala, thoughts, itisnever about the Dhamma, but always about the kilesas, variousto waymind our Whatever ofthekilesas? turn weor concoct ize themwhen every timewe think,ourthoughtsalways go inthe saññā The workThe ofovercoming and uprooting the kilesas If Nibbāna? Ihave explained thistoyou countlesstimes—morefre- paññā kilesas, not the work of Dhamma, not the work of must follow theinvestigation, like following apaintedline. investigates andcontemplates, thenitisthework of saṅkhāra kilesas has todo. itwillbeinaccordance withthe Then saṅkhāra within our heart, thestatewithin ourheart, ofcalm that isnot have swarmed over your Bynow heart. you thinks withDhamma,analysinganddiffer and . As farasthesightandsound saññā. As kilesas only influence only sati is aherculean magga, and kilesas paññā. phala, are - Cause for Schism 49 Forest Desanas - loose, even even loose, to a very high a very to paññā , the phala, and Nibbāna and are harmful for us, and are harmful us, for and sati sati One must be firmly grounded . Nothing can easily phala, and Nibbāna I am just passing my days doing noth- doing passing my days I am just , magga the and for says that we have to resist, we must resist. For For resist. must we resist, to have we that says , and this is not being contemptuous of , and this is not being phala, and Nibbāna is a crucial basis for the heart. Once one has a firma heart.has in the one belief Once crucial a is for basis , magga Regardless of how toilsome and arduous one’s exertion is, one just is, one’s exertion toilsome and arduous of how Regardless instance, when we want to see something, we have to resist this urge. to resist this urge. have to see something, we want we when instance, way, in the wrong go to listen to the things that want we And when of the kilesas and which the growth promote the Dhamma, then one has to follow the instruction of the Dhamma. the Dhamma, then one has to follow When the Dhamma with truth and rationality. Having an unshakable conviction for the for conviction an unshakable Having with truth and rationality. Dhamma not listen. must then we keeps on persevering, and keeps on fighting and struggling with these with struggling and fighting on keeps and persevering, on keeps taking it easy tenacious kilesas. One cannot do it lightly, extremely and letting the heart drift aimlessly. level. One’s determination is very strong and powerful. and powerful. strong is very determination One’s level. it. Looking back at the way I practiced, I cannot help but be in awe in awe be help but I cannot I practiced, the way at back it. Looking to put forth that be able not I would I struggled, now for of the way is no condition My physical it was. intense kind of effort. That is how the have I do neither and exertion, of kind this for favorable longer These determination. , days for There is no ambition, even existence. an ambitionless ing, living the a great mind, as there is now of about my state them. I am speaking deter the intent and steadfast All I had then was to before. contrast the Dhamma for mination one’s developed yet hasn’t one though - ev then extreme, this at are Whenfreedom. of aspirations one’s state which acts goal one’s on concentrated and erythingtowards geared is endurance, exertion, facet of one’s every attracts that a magnet like and perseverance, effort, One’s diligent endurance, and perseverance. This themselves. will all come by one’s tenacity and aggressiveness is because one’s heart is full to the brim with one’s determination , the magga for and aspiration the kilesas shake One can readily undermine this resolve. Forest Desanas 50 Cause for Schism the way they have practiced. Ihave already talked toTan Ajaan revered by manybhikkhus, ed withthem? substituting the genuine for the fake qualities. Aren’t we ever disgust- thatmerely now areappearing We areallcreatedare by thekilesas. attributes The hearts. our of qualities marvelous and admirable the have ofthekilesas?They the harm wipedoutallthegoodness andall is because the kilesas This the are being concealed by They within the heart. are found right They magga, tense, thenwe willnaturally becomevery toughandstrong. Have the inthis is determination our When purpose. this for solely is wedo that we canexert for thefreedominside ourhearts. Everything that ofrestingandre-strengtheningthebody so it isonlyfor thepurpose only eat so that we can nurture our freedom, and when we go to sleep, weeat, we When freedom. to us lead thatwill practice the for solely We heart. existthe distracting from things other the blocksall thatit Nibbāna, thestate ofdeliverance. intenseinterestissoforceful This focused ontheDhamma,andultimately onthemagga, are food, shelter, clothing,andmedicines;for ourinterestnow isall will bemanageable. Once we have established understanding,theneverything thiscrucial hardy, and fighter—tough persevering.a like and mustact enduring If we we aregoing andpoisonswithintheheart, touproot theperils verytime.fora long We heart the within fighters,are we resist. must eliminating thekilesas pain is forkilesas, but the overcoming let us facethis pain. This and way ofthekilesas,we must ispain in resistingthe resistit.There andseeing.only abouthearing Ifthereisanydesirethat goes inthe We have to look up to those teachers who are renowned and are and renowned are who teachers those to up Welook haveto which requisites living four the with concerned be not will We not is this Whateverwecrave,craving,and that resist wehaveto , making the heart worthless,kilesas, makingtheheart lackinginmoral excellence. phala, andNibbāna that have been afflicting us and are embeddedthat are have and us afflicting been have wipedthemall out. Can’twe yet see sāmaṇeras, and the laity. We have to look at really faded away? Where are they now? they are away?Where faded really phala, and Khao, Cause for Schism 51 Forest Desanas is Khao teaching. With With teaching. Nibbāna phala, and Nibbāna Kum Dee was also very also very Dee was Kum that obscure and prevent obscure and prevent that , he was already quite old and old quite already was he bhikkhu, Mun went to live in Chiang Mai, Tan Ajaan in Chiang Mai, Tan to live Mun went must always be strong and forceful, and always and always and forceful, be strong always must that one has cultivated. The mind becomes awful, The becomes awful, mind one has cultivated. that - tran already had He satisfying. very was it and Brom, kilesas That was what he said. One who is going to combat and and to combat going is he said. One who what That was appearing in the mind. Then the mind will be sublime, due appearing in the mind. Then the mind will be sublime, kilesas. There are many of these kilesas When Tan Ajaan WhenTan The chance, the magga of coming across very slim if one just lives casually. Tan Ajaan Tan casually. slim if one just lives very terrible and totally worthless when it comes under the influence of the conquer the resolute and strong-willed, but his personality has now completely his personality has now but resolute and strong-willed, stubborn and un- very he was before, turned He said that around. He has now to the intensity of his resolve. due was that yielding, but . changed better than the not see anything must One opposing and resisting. Dhamma to the Dhamma who was terribly intense and resolute in his exertion. He told me that terribly that told me He in his exertion. resolute and intense was who with- with oneself carriedget one can exertion, one’s through away oneself can discipline One fanatical. of it, becoming aware out being This is due to to oneself. it becomes damaging where to the extent exertion, of one’s In the application and tenacity. one’s aggressiveness what is This versatile. enterprising and flexible, be therefore must one He also talked and resolute. rigorous really He was to me. he related with his teacher staying in Chiang Mai, he was about the time that an he put forth It was his exertion. places that and also in the various his to due difficult rendered was striving His him. strugglefor uphill a as ordained was When he age. teacher His aloof, hard—being also tried very a family. had already anybody allow and seclusion. He just wouldn’t delighting in solitude Ajaan Mun. Tan to come close to him. He was caught up with him and sought him, and eventually tried to follow permission Dhamma with him, and listen to his to stay also talked it. I have into life he put his whole exertion, his strenuous Ajaan Tan with in Chiang living he was when goal the ultimate scended and achieved and determined. really resolute Mai. All of these teachers were Forest Desanas 52 Cause for Schism sleeping, then themorekilesasand rāga-taṇhā willbeenhanced. a way morestrengthwe thekilesas.The of nurturing gain from this tained calm,we will simplygive up and go tosleep, ismerely which at- yet hasn’t mind the while difficulties and pain minor experience wewhen And token. mere a as sit wemeditating,only we sit When overcome the with thekilesas.Ifwe don’tdevelop sati have toponderthis. iscalledDhamma,themeansofcoping This awake?wide Weweare while them, by mesmerized and enchanted we stillgoing topersistincooperating withthesethoughts, to become hardship. Are and trouble our produces that fire the on put we fuel been captivated morewe by it.The oblige thesethoughts, themore have and it following constantly been haveWe thinking? this from flowingconstantly What time. long a have such for with up come we an assessmentofthevalue ofthestreamthoughtsthat hasbeen to make we ourselves, have for benefit for looking In long. too for ing and disciplining of our hearts. We have been neglecting the mind forth see theresultfrom willat oursittinginmeditation. leastbring This achieve this. At leastwe shouldattain calm,sothat we canclearly qualities? Itcanonlyseewhatever thekilesasdirectittosee. marvelous. cause the how mightbe, transcendent one’steacher onecannotperceive itbe- canactually happen.that Nomatter areconsumingone’smind.This of the means edgy,venting a and as others with faults finding remain calmandcoolwhen oneseesone’scolleagues. Oneisvexed toitself.wrong—it isbeing poisonedandisinjurious Onecannot at isinthe everything isbecausetheheart inthewrong light.This heat. Oneistotallyoverwhelmed withthisannoyance, andonelooks down.lying or sitting alwaysis one postures all In this with afflicted that Itishotwhen oneisstanding, constantlyconsumetheheart. kilesas, The one from seeingthetruth. Wemust, therefore, trainourselves.and discipline We mustreally samādhi, concentration that oftheheart isnotbeyond thetrain- kilesas How thencan the mindsee those wonderful andsupreme . We will only be groping and doing guesswork.doing and groping be Weonly kilesas. will which havewhich completely enveloped the mind are not and taṇhā, andrāga paññā, thenwe willnever , are like fires like are , kilesas Cause for Schism 53 Forest Desanas - to the of a teacher to liberate us from us from to liberate not found in the texts in the texts not found that cause all living beings to be ignorant of beings to be ignorant cause all living that discourses are comparable to the water inside a to the water discourses are comparable discourses that can be accounted for number only number accounted for can be discourses that Mun said about this matter. He said that the Dhamma He said that Mun said about this matter. the Dhamma and proclaimed he expounded when We have to have make We comparisons and make assessments so that we and on Dhamma, our teacher, to depend have we wise, become To The Dhamma is similar to the water in the ocean. How wide and how deep is this? wide and how in the ocean. How is similar to the water jar. It is hardly a great number. But the Dhamma number. a great It is hardly jar. found found within the scriptures is comparable to the water filling a jar. The 84,000 Dhamma 84,000, which as I see it is very small indeed. I really agree with what with what indeed. I really agree small 84,000, whichis very as I see it Ajaan Tan can see things clearly. Then it will be possible for us to struggle Then for with will be possible it clearly. can see things them. Why dig and search and can’t come we up with the Dhamma, with the kilesas? and wrestle can use it to compete When we so that and Dhamma reason inclined to apply are we and Our behavior ourselves. of disciplining and training the work heartthe as steadily becomes average bearingrisesteadily will above - of develop this reason, the work For due to our exertion. developed ment, learning, and hearing, are extremely crucial.can be We really Dhamma listening to the and enchanted by captivated , we will surely achieve this one day. It will happen inevitably inevitably It will happen day. this one achieve will surely dukkha, we the pur out for and reason things to contemplate likes to one who logical that arguments using whatever himself by pose of liberating he can come up with. People do not become brilliant from the first day of their all birth. carryWe ignorance with as are us, we all born kilesas in the midst of the the Dhamma. has one who For are indisputable. and attainments practices whose truly speak with uncertainty become enlightened, he will not and vagueness that will cause doubts to arise in the listener. Whatever truly because he has already experi true- and valid is always he says and the has cultivated he that of practice enced them, both the ways the Lord like he talks about them, So when correspondingresults. Buddha can he be wrong? how world, Forest Desanas 54 Cause for Schism it was the‘onewho’ who spoke. knows iswhat This Dhammaislike. was socaptivated. Itwas very impressive andpleasanttolistento, for Dhamma his to listened I When said. whathe of essence the of sketch brief wasa biography just his in wrote I What atall. doubt of the Lord Buddha experience. Hehadcompletefaithintheenlightenment and wisdom that have noboundsorlimits. Hesaidthisbased onhisown personal mous. Dhamma Their attained freedom must have been immeasurably extensive and enor and insightthat theLord Buddha arose continuously.experience Hewas convinced that theknowledge what Tan Ajaan like just be will it then freedom, attains one and vanquished totally impossible for theDhamma the way ofthekilesas. Everything is influenced by the over it.Onelives andthinkswiththekilesas.One’sthoughtsallgo in and prevented by thekilesas then itisnotpossible for ittoroam aboutfreely. Itistotallyrestrained shackle it. easily go anywhere, for therearenolonger kilesas Itcanfreelyand isnoboundandlimitfor thisheart. subtlety? There Dhamma enormous. For that theheart hasattained ultimate purity, how canits is fish extensivethe and largeveryand is ocean movethe as around to room of plenty has that ocean the in fish large a like is mind The a great pleasureandvery gratifying thesedhammas. toexperience mind ofonewho hadalready attained freedom.Hesaidthat itwas mind was nolonger involved orentangledwithanything. Itwas the depths and profundity of his Dhamma The with these perceiving theDhamma because hepracticed every day ofhislife andwas and experiencing And how between great isthedifference them?Heknows aboutthis When it is tied up with and constantly surrounded by the by surrounded constantly and with up tied is it When experience be limited to a certain level belimitedtoacertain experience ofprofundity and dhammas Mun had described. Wherever he sat, the Dhamma the sat, he Wherever described. had Mun and was able to understand their various aspects. and the noble disciples. He said that hehad no experiences are like the sky andtheoceans arelike thesky experiences every day. mindwas The reallyimpressed to appear. Butwhen thekilesas from going anywhere. kilesas The and thenoble discipleswho had is immeasurable, for his kilesas, makingit to entangleand have been talks, I kilesas, are all - Cause for Schism 55 Forest Desanas - - , it can become kilesas, it can become steadily diminish, then diminish, steadily desirable? How then does How desirable? kilesas and have seen how they trample trample they seen how and have kilesas, you must be serious and earnest. When you are serious I have to talk to you about this out of my concern for you although about this out of my concern you for to talk to you I have In any case, we are fighters andmust notWe retreat. to have be When the mind cowers, it really cowers, and when it is gloomy, it and when it is it Whengloomy, really cowers, the mind cowers, and damage the heart. Sometimes they trampled all over me rightme in over all heart.the trampled they Sometimes damage and them. But when the strength to resist as I didn’t have of my eyes, front full at them attacked then I energy, enough up muster to able was I it is inconvenient for me. I put in my effort to teach you because I have because I have in my effort I put to teach me. you for it is inconvenient seen the harmalready of the kilesas selves to be earnest. Don’t be frivolous and vacillating, like a post that that a post like and vacillating, to be earnest. Don’t be frivolous selves Don’t toy falling down. keeps is stuck in a pile of buffalo dung that to come up with be able will never then you for practice, with your any result. Whatever you do, you to have be serious, really commit are serious and ear If you are the practitioners. you for yourselves, When will it is become then time powerful. you do, you nest in what and eliminating of overcoming in the work yourselves to exert you for the it is not only fruitful them, for other tasks, and earnest with your of fruitfulalso be it will fruitfuland mind the work the but for for the mind serious, because it will also make the kilesas and eliminating earnest. This is vital. firm and strong, as this isvery crucialforWe to us. have train our these mental qualities because will they steadily are appear, an inte- gral part of the mind. The is due to are not apparent they why reason the them. filth that envelope The corrupt mind- then becomes filthy, Is dukkha and undesirable. ed, worthless dukkha. But we our hearts? wants Nobody to overwhelm it manage experiencing mind, and , as it is inside our this dukkha cannot avoid it with our sati, of eliminating paññā, capable saddhā, are not yet we to endure it. have therefore, . We, and viriya is really gloomy. When it is overpowered by the by When overpowered is it gloomy. really is - the kilesas, the el as one has eliminated But as soon really gloomy. will Thesequalities appear. then will mind the of serenity and egance be realized inside the mind. When the Forest Desanas 56 Cause for Schism went myselfso Iamtellingyou through enoughof these experiences happiness. I and peace any find not could down.I lying and sitting, meinallpostures,on trampling onandcrushing standing,walking, my mindhadn’tyet established anyfoundation. kilesas The timeonehastogive was such them. Soduring intothem.This when because onedoesn’thave anystrength,sati, andpaññātocounter of how infuriated andenraged onemightbe, onehastoendureit kilesas on by thekilesas.The retreat. stages, Inthe beginning oneissubmissive andistrampled mental strengthhasmatured totheultimate level. willbeno There then nothing can slip through one’s investigation. is when one’s This one will become motivated. one becomes When wise and discerning, untilpaññābecomesincisivegressing andbrilliant. tothelevelwill correspond willkeep steadilypro - ofsamādhi.This calm andinvestigates level withpaññā,itwillbe.The ofpaññā Samādhi paññā intospeculation.will turn iswhy That theLord Buddha investigationthe speculation.Whateverinvestigatesturning into it it with anythingworthwhile. Itjustkeeps beating around thebush and ing for things. mind will not investigate The with will doso. Itisunlike andcrav the timewhen themindishankering - state ofcalm,ifyou tellittoinvestigate andcontemplate withpaññā,it satiated and not craving for anything. Afterit withdraws from the the mind has attained calm, thenit will become restful,comfortable, then felt relaxed andat issamādhi,orthestate ease. ofcalm.Once This attained calm andfreeit from the confusionandmadnessinside. I paññā, Ithenwent ontheoffensive. boiling inside. However, when Ihadaccumulated enoughsati fight them, I was forced to endure them. But I was really enraged and force. Iwas seethingwithrage andvengeance, but asIwas notable to The moreonecomesacross one’sresultsofpractice,The thenthemore establishedenough had I When that by isbeingsupported samādhi acts asthesustenancefor paññā.Oncethemindhasattained keep on crushing one’shead. Regardlesskeep oncrushing sati, Iwas able tomake themind is of great result and benefit. paññā and come up then kept said that and Cause for Schism 57 Forest Desanas solid in which . I Nibbāna to unravel to unravel as samādhi paññā that arises from that and right away. This is the right away. any time that I want to. to. want I that time any is the samādhi has become. By entering has become. . After withdrawing samādhi. After withdrawing samādhi is very firm and solid. I’m now ready because I have already securely established securely established already because I have , I would advance very quickly. But paññā, I I very instead advance quickly. would samādhi it will not take long. But instead, I become attached to attached I become But instead, long. take not it will would be very easy for me. I did not have to go through through to go have not I did me. for easy very be would I just had to endure. However severe this blaze and dukkha this blaze severe However I just had to endure. Mun to shake me out of this delusion. When my mind was free was mind Whenmy delusion. this of out me shake to Mun , which I use as a way of resting the khandhas, I can see samādhi, which I use as a way samādhi the pressure inside was so intense. I was burning within, like hot I was so intense. inside was the pressure kilesas. kilesas. Once I had attained calm, I then went on the offensive. To enter To on the offensive. calm, I then went Once I had attained If I developed developed I If - doing noth I was while Even to me. happened It straightforwardly. ing, a fireburning rice-husks,burning andsmoldering deeply within. I on observing I kept it, this. to be like to get managed it how wonder any sati have as I didn’t that it remained like but into enter into samādhi I could the usual routine. the to put up I had offended I was, how I had to endure it. No matter was, I did not relent but enraged, me to become useless for with it. It was of calm. the state in striving until I came across samādhi. The adept with I became very time when is now mind . The to enter into samādhi ready samādhi always of any thought is one type of and is totally devoid sitting practice samādhi. Another type called samādhi bhāvanā still thinks with the the mind mind remains calm firmbut and stable as a rock. That was how firmmy to my make able I was of into calm the frequently, state and firm. This is theway ofnurturing from my samādhi that clearly very - effort If I intensify my in the develop drive. on the offensive to go ment of paññā, enter samādhi can so skilful I now I’m samādhi. Asdo it. to it, the mind prompt as I soon minute less than a takes It rightinto go will samādhi. So it is very easy and quick to stop all mental activities and enter into samādhi right away. mistaking this samādhi to samādhi, by became attached . It took Tan of paññā. It took Tan to the development paid no attention therefore Ajaan Forest Desanas 58 Cause for Schism burden ofthekilesas, had towage andhow anuphillstruggle lazyIwas. the Iwas carrying ofmypractice,truth how Ideveloped, how I exerted myself, how I I amjusttellingyou Iamnotboasting. thetruth. I am speakingthe just notpossible. Onceyou have attained thislevel, thiswillhappen. off. Defeat canonlyoccurifIlosemylife. To give upby retreating is cannot happen. Itis notpossible. Itcanonlyhappen ifmyheadiscut way that Icanbedefeated iswhen Idie. Giving inby retreating simply the wouldI question. only ratherthe of out die.is The it wasconcerned, with fighting and investigating on kilesas, kept mind the because wasfor Ikept This crashingduetothelackofsleep, totheground. the daytime Icouldn’tsleepeither. this went onthroughout thenightandIdidn’tget anysleep, andin incessantly investigating withthekilesas.Sometimes andstruggling no longer interested in develop for me, the mind tended to go to the extreme. Once it had begun to how toinvestigate, justcamenaturally. thenthediligent effort But after Tan Ajaan isthelazykindofsamādhi.But in thestate This ofcalmandcomfort. lazy, becauseonedoes notwant toinvestigate. Onejustwants torest ness hastotallydisappeared. enhances my efforts.it clearly further All the lazi- in my mind, which now become awe-stricken with the power ofpaññā, for I can now see thatwill realize the truth will enable it to destroy all of the todevelopOnce the mindbegins paññā, it will do it relentlessly. It samādhi of kind that With qualified. from thisdelusion,itthenbecamevery energetic, ready andwell- When I did the walking practice, I was not able to walk straight,walk to able not was practice,I walking the did I When Please understandthat onthelevel of samādhionecanbecome . As far as surrendering myselftothekilesas farassurrendering taṇhā, andāsava. As of that level isvery suitable for thedevelopment ofpaññā. paññā, itwas notable togo back intosamādhi Mun goaded metoinvestigate, andIhave learned taṇhā, andāsava , and enduring the fire inside my . The mind just kept turning around mind just kept turning samādhi. The samādhi, how canitnotbeready? The because itwas kilesas. I

Cause for Schism 59 Forest Desanas - - will keep on will keep had been thor doesn’t promote promote doesn’t paññā that were still hidden still hidden were that Paññā Paññā , they appeared to appeared bhikkhus, they paññā. that I was able to discern what to discern able what I was that becomes densely concentrated, then there concentrated, becomes densely would be like. Fortunately, I did not claim it to I did not claim Fortunately, be like. would Mun. When I looked at all the other the all at When Mun. looked I Once I had trained, disciplined, and developed my heart by ear my heart by developed disciplined, and trained, Once I had When you are dejected, you can be really demoralized. Living . It was only . It was Nibbāna be would this that . I just speculated Nibbāna oughly investigated, I could then see the kilesas oughly investigated, in the mind. They had merely been resting, merely been temporarily they emerged, of samādhi. But as soon as they the power subdued by by eliminated immediately be would nestly exerting myself, enduring and persevering, my heart was then my heart was enduring persevering, and myself, nestly exerting then I was became strengthened. of calm and a state to attain able my effort intensify of in my practice I could now harder. to drive able gradually increase and became The calm would mental development. . I became Nibbāna it was until I thought that more and more profound Once the knowing smug. ? When could it be Nibbāna How was. this state is no thinking. It is as if the world does not exist. What remains that is speculated knowing. I therefore and profound just this sublime Nibbāna this is what be with paññā after I had investigated heart, both day and night, standing, sitting, walking, and lying down. down. lying and walking, sitting, heart, standing, night, and day both my heart. from been separated This fire had never be serene and peaceful, though their exertion didn’t seem to be that didn’t seem to be that exertion be serene and peaceful, though their go would meal, morning the finishing after part, my for I, But intense. in the afternoon. time to sweep until it was and practice the forest into mind my time that at because That was anything. achieve didn’t I But effort intensifying my to bring and I was the mind had deteriorated and strenuous very My striving was back to its former higher level. with your colleagues you keep blaming yourself for lagging behind in behind in lagging for yourself blaming keep you colleagues with your - elim totally have colleagues your of all that thinking by practice, your behind to be yourself consumed the the kilesas, by leaving fire inated Tan with stay to went first I when felt I way the Thiswas of the kilesas. Ajaan advancing. This is the way it is with the mind of this level. it is with the mind of this level. This is the way advancing. Paññā them. Paññā of the kilesas. It only destroys the growth Forest Desanas 60 Cause for Schism the truth sothat mewhen Iwasthe truth hecouldcorrect wrong. had never walked before, when Ihadtotellhim Italked tomyteacher colleagues. How couldthey notknow? Becausethiswas apath that I got toknow moreaboutmyself. Icouldseethisclearly, socouldmy know thembetter. Andwhen Ihadestablished somesamādhi,Ialso intense. Afterhaving someconversation withmycolleagues, Igot to strain it,orelse you can diefrom exhaustion. You have toholditback. At thisstage, allthelazinessdisappears. Sometimesyou have tore- on investigating. ishow This automatic theinvestigation hasbecome. you areeating, thissati attracted tovedanā, tigation anymore? you arefull,what istheuseoftakingmorefood? Ordoingtheinves- then becomesatiated. It willthenstopinvestigating the body. Once and you have fullyunderstoodevery aspectofthebody, themindwill aggressive andforceful. Oncethedelusionofbody isshattered, paññā be loathsome orasubha.This continuously. with the investigation It will start of the body, to see it to them off. Onceyou get tothelevel ofpaññā,themindwillinvestigate theirheads. off chopped Iwould, theirarms grab kilesas Ajaan forced tostop, thenthisiscalled automatic sati vestigate incessantlyandnaturally allthetime, except when being , thenwhatmahāpaññā canslipaway from it?Oncesati ability ofpaññā. its subtlety. You the thenkeep track ofit,andthenitcannotsurpass picture. Itcansubtlyfantasize. You can’thelpbut beingamazedby and off, but with target,important for itisvery insidious. Saṅkhāra Once Ihadgained thestrengthofsamādhi What, What, then, does it become attracted to? Now it will mostly become Once Mun todevelop paññā,Ithenreallyexerted myself. Now the could notremainat rest.Iwould drag themby theneckand sati and , it will quietly permeate out to form a mental a form permeateto quietly out will it saññā, paññā saññā, and become automatic, orbecome mahāsati saṅkhāra, andviññāṇawithsaññā paññā doesn’t eat withyou. Itjustkeeps that investigates thebody isvery and beengoaded by Tan and their legs, andchop paññā. Even when will just flare on flare just will and paññā the most and in- Cause for Schism 61 Forest Desanas by repeating ‘Buddho’ repeating by very very quickly and con- mantra is absolutely vital. When it is . It was not possible not possible with the kilesas. It was , or else it would not get in. I had to really to had I in. get not would it else or samādhi, So I had to restrain it with the Buddho So I had to restrain still. it became very and eventually calm down, to slowly It began repeatedly and quickly, not allowing the mind to investigate and force force and investigate to mind the allowing not quickly, and repeatedly investigation, doing the from the mind away to drag it into calm. I had which contention of paññā is the end of paññā. I sharp using the end or the blunt I was to tell whether But and tired. so exhausted end as I was using the blunt probably was only after hell-bent on struggling still It was with them. the heart was I forced happening. was what I realized mind that I had rested the Buddho repeating by a rest the mind to take At that point, it seems like you have now uprooted the thorns. Your Your the thorns. uprooted now have you point, it seems like that At and seem to arise out of nowhere, and happiness, strength, energy, even heart.the Yet over all and body whole the throughout spread it. I to restrain still have of calm, you it has rested in this state when immediately it would As I do, soon as restraint. the of go let not could on had to keep I therefore the calm and investigate. from withdraw restraining it. It became re-strengthened. When I felt that it was the jumped It immediately I just let it go. right it to investigate, time for Now it. with involved totally became and rightinvestigate, to back sharpthe using long to didn’t take it for end, was it like seemed it samādhi the kilesas. Therefore, destroy Sometimes you overexert yourself until you are ready to drop dead. dead. to drop are ready until you yourself overexert you Sometimes another walk even cannot The tired. You becomes dead entire body and any sleep, have didn’t during because you the night time step, The keeps mind just to sleep. go just cannot duringyou time the day continuously. on investigating really had to all. I at any investigation it to do not allowing tinuously, into get to it coerce long it didn’t take been used to coercion, as it had already it, but force it to be subdued. for necessary to take a rest, you cannot afford not to. When the mind and dead-tired, it is not right to think that weary becomes extremely alone, exertion your can only come through work the results of your Forest Desanas 62 Cause for Schism to take a rest. the When mind has rested well in destroy thekilesas, sothatregain theirstrengthandenergy attack they canfurther and effectively. of re-strengthening your body, so that you can do more investigation with the time lost from doing this,concerned as it is for the purpose should therefore take arest,go tosleep, take somefood, andnotbe can becomere-strengthenedandable todomoreinvestigation. You of resting yourselfwithout thinking about the importance so that you viññāṇa—and theinvestigation ofavijjā investigationThe ofthementalobjects—vedanā, much effort tocutthewoodmuch effort intwo. Itislikewise withsati thenitdoesn’ttake too After hehasrestedandtheknife sharpened, wood tochop issimilartoatiredmantrying witha dullknife.This nated, thenwhen paññā oughly investigated, then itwillletgo. For instance, when you inves - it hasn’t yet let go, then it is not yet sufficient. Once the mind has thor the truth. When investigation is sufficient, then the mind will let go. If ous. You willinvestigate untilyou destroy allofthekilesas level What of thewoodit willjustruin surface. Itisthesameway withthemind. wood surface. You cannotthereafteruseeitheraknife oranaxe, for wood.of piece You axe, an use first then shave to plane a use you the will know itwhen you get there. Itisthesameway when you shape a the investigation ofthebody. situation willdictate The thisandyou subtle level. investigation This cannotbedoneinarough manner, like areallequallysubtle.paññā. They the heart. The kilesas The the heart. then see the benefit of out toinvestigate, itdoesn’ttake longfor ittokillthekilesas . You will of thislevel. Onceithas regained itsstrengthandenergy, andgone It is true withboththemindandbody.It istrue Inorder for themto The The sati and paññā paññā taṇhā, andāsava, it is definitelyfor necessary them should beusedintheinvestigation willbeobvi- are correspondingly subtle,are correspondingly andsoaresati of this level are like water that flows very gently. . This happens onavery subtlelevelsamādhi. This of investigates, knife. itwillbelike asharpened are doneby thepaññā samādhi saññā, and is rejuve- saṅkhāra and and seethe and of this paññā and - Cause for Schism 63 Forest Desanas avijjā avijjā saññā, , you will see clearly will see clearly , you avijjā , where do they come come do they , where saṅkhāra as the object of its investigation, as the object of its investigation, of this level will first be deceived paññā. When investigated you have and is shattered, the mind then becomes is shattered, is like a huge tiger, but instead of being instead of being but tiger, a huge is like and which is constantly watching, perpetually which is constantly watching, and will let go of them. So what, then, is left that then, is left that them. So what, of and will let go unknowingly, it is also vigilant also is it observant. and unknowingly, sammati of this sammati can the subtle changes , how sammati avijjā avijjā subtlety, luminosity, bravery, boldness and the delusion bravery, luminosity, subtlety, is avijjā will then use this avijjā are not capable of catching up with them, then you will still up with them, then you of catching are not capable paññā In the investigation of saññā In the investigation with face to face come finally Whenyou Satipaññā Satipaññā that this is I and mine, it will not be complacent. Though it will not be complacent. it might be this is I and mine, that of care taking - are stay you like feel . You subtle than avijjā there is nothing more that ing in Whena tiger›s cave. the tiger roars and think you growls, the Avijjā is entertainingyou. tiger of it. it and are possessive to it, loving become submissive you fearful Thisthe kilesas. The is due to the subtlety of master true and genuine of it cannot withstand the power and ruler, but of the mind is avijjā . Although the satipaññā satipaññā the avijjā’s by tigate the loathsomeness of the body, you just keep on investigating investigating on keep just you the body, of loathsomeness the tigate the body. Thenof the lust for will let go the mind satiated. until it is are they the mind, as Theyfrom? the mind. They from come deceive sati the mind? If deceive not can they the instruments. So how of avijjā and - become sati will eventually the investigation many times, this many, ated. It will first become with satiated of the the investigation body. of the vedanā, with the investigation Then satiated it becomes , and viññāṇa saṅkhāra it is not with? yet satiated What remain are just the mind and realize this. do not yet But you one another. are entangled with that see the subtlety of the kilesas. to get This you is where - can it withstand? It will eventu So how all the other objects. just like Once avijjā up. ally be broken As this avijjā to satipaññā not be evident investigating and analyzing? How can they slip through? Eventually Eventually slip through? can they and analyzing? How investigating will be revealed. they be deceived by them. Therefore, you have to relentlessly analyze and to relentlessly analyze have you Therefore, them. by be deceived sati them from differentiate Forest Desanas 64 Cause for Schism inwards until it finally becomes sated with sated becomes finally it until inwards tions that itissatiated with,itwillletgo. condi- Itwillkeep moving or further objects the Whatever stages. in go letting by stages in es atgrabs isnocraving. this orthat. There - contentmentprogress This satiated, iscontentment.Itnolonger itwillcometoastandstill.This deluded anymore, noteven withthestate ofpurity. Onceitbecomes stop. Onceitissated, itwillnolonger deceive itself. Itwillnotbe feelings itmight be, ofanarahant itisnotfound. withintheheart How cananarahant their hearts. I am notspeaking about myselfwho islike atinymouse. arahants Idaretosay thatity becauseitissoclearwithinmyheart, allthe ornot,andspeakingonmyownreason, whether itiscorrect author as then thismostsubtle feeling will disappear long from the mind. As found withinavijjā. Aftersatipaññā subtle, hasalsobeenexposed. Butthemost subtleoffeelings isstill unveiled. of feelings, truth be it The good, bad or neither, coarse or ofthebodyelse hasnow hasalready truth been beenuncloaked. The any placetohide, soitstandsoutvery clearly, becauseeverything just is remains closer. What and closer in these becausethemindhasalready transcended them asitmoves thisisirrelevant.noneedtotalkabout isconcerned, There touches their nature. innerbridge hasbeensevered. The vedanā, isnowayThere for avijjā that remainsinthemindisavijjā. Allthebridges have beencutoff. and satiated with the investigation of the body, investigation ofthesights, sounds, smells, tastes, andtouches, and is mind The satiatedsatiated, the with fulfillment. final the is forthis avijjā Once themindhasbecomesatiated withtheinvestigation, itwill As farascomingoutvia thesights,As sounds, smells, tastes, and viññāṇa. Onceithasthoroughly investigated, itbecomesfull.All saññā, who have already got ofallthekilesas rid remains, thismostsubtlefeeling willalsoremain.For this saṅkhāra, andviññāṇa. haveWhatever heart? his feelingswithin of kind to comeout.Itcannotnow get outby way of Satipaññā has unveiled ofavijjā, thetruth avijjā. Now it doesn’t have avijjā vedanā, now understands truly have nofeelings in and lets itgo. The saññā, saṅkhāra, - Cause for Schism 65 Forest Desanas teaching is eradicated is eradicated which are like which are like is vanquished, it vanquished, is dukkha saddhā viriya , and that arises from your exertion that that exertion arises your from that within the heart vanishes, whatever whatever heartwithin the vanishes, majjhimā. There will be a time when . There is an end to it. Whenthe it. to end an Thereis kilesas. . Thistaṇhās, and āsavas is the story of a mahāpaññā, that is sharper, keener, wiser or cleverer than or cleverer wiser keener, is sharper, that sammati sammati kilesas, is beyond doubt in its ability to subdue the kilesas. doubt in its ability is beyond This is the story of a mind that had to wage an uphill battle, nearly nearly an uphill battle, This had to wage is the story of a mind that From there onwards, it doesn’t really matter where you live or live you where matter really doesn’t it onwards, there From losing its life, and nearly losing itself to evilness and corruptionevilness losing itself to nearly and due losing its life, to the influence of the you do will be merely acting. The day and night will no longer be The longer no will night and day acting. merely be will do you significant. Likewise or the with and Saturday, days, the Friday, months, Thursday, years, and Sunday, Wednesday, or Tuesday, Monday, Ox, and so forth. of the They- are all sup or the Year of the Rat, Year are not deluded you It is alrightthem when with to play positions. are deluded is not good. you them when with play with them. But to will disappear forever. There will be a time when we will put down will put down There we will be a time when forever. will disappear There is an end been shouldering so heavily. have we that our burden to our will exertion. then We in Is live bliss. there an ever end to the the at end When life. Even of undertaking? your you Never! worldly your relatives, your friends, your work, your behind leave will you die You body. own and your husband or wife, your and mother, father But there is an end to your incomplete. work your will die leaving the conqueringof the exertion, you will eliminate all the dukkha will eliminate you Whenend. an to come the all eventually will . That is why it is called majjhimā, which, which. That is why is the magga satipaññā kind of kilesa. of every the removal for It is suitable means suitability. This definition of is my favorite Buddha of the Lord There isn’t a single kilesa dogged determination. This achievement is not above your ability. All ability. your is not above This determination. achievement dogged to do is to be serious and earnest. The Dhamma have you that mind will now be completely satiated. Then all the problems come to come Then the problems all satiated. be completely will now mind This of elimination is the nothing further there is an end, and to do. all forms of dukkha. Theyavijjā when all disappear will , of mahāsati power the by what you do. Once the do. you what the most advanced weapon system. This system. end. is the weapon advanced the most Forest Desanas 66 Cause for Schism goal. You willonlyamuse thekilesas. blindly, lackinginsatipaññā. Ifyou do, you willnever achieve your and use Buddha doubtful? Every aspectoftheDhamma not bedoubtfulofthemagga, putting allofyour intothemeditation efforts practice. You should cowards. the not fight seriously Youand have earnestly to for avery longtimehasnow been entirelydiscarded. ist withoneanother. Buttheheavy loadthat hadoppressedthe mind knowThey how totake careofthebody andthemindthat stillcoex- It isthesameway withthosewho have already becomeenlightened. stand, ortake arest,andgo tosleepinorder tokeep thebody healthy. knows how much hehastoeat how ordrink, much hehastowalk, Everybody natural. quite is This exercise. proper the it giving and goes on,thenthereisstillthenecessityofmaintainingit,feeding it, nothing todowiththeremoval longasthebody ofthekilesas.As still individual disposition and preference.to each For this practice has for apeacefulcoexistence between thebody andthemind,isleft from thenonwill befor thevihāra-dhamma isthemaintenance , which those who have fullyachieved thisgoal, theirmeditation practice to anend,becauseallofthekilesas life isthe eliminationand chaste of the be simplytranslated endofyour goal as‘The oftheholy task’.The an end. kilesas the of thekilesas doesn’t aimat futility. areyou doubtisthework Why doubtful?This You must strive to achieve this goal yourself, for you are fighters,yourself,yougoalare for Youachieve this strivemustto Lord BuddhaThe magga, chanda, satisfaction; viriya, strenuous citta,concentration; effort; vimaṁsā, investigation inyour practice. You must not practice have been totally vanquished, then this exertion will come to come will exertion this then vanquished, totally havebeen is for themagga achieving , phala, andNibbāna, and confident of your ability. You must designed to lead youlead astray.to designed You have of confident be to called this‘Vusitaṁ . Why must you be youmust Why phala, andNibbāna. have beentotally eliminated. For phala, and Nibbāna. , which has nowkilesas, which come teaching taughtbyteaching theLord . This can cariyaṁ’. This brahma His teaching His teaching kilesas, by The Dhamma Water — June 13th, 1979

In a scorching and burning world, we cannot survive without the Dhamma teaching, which is similar to water that puts out fire. Without the sāsana or Buddhism, the world would be similar to that of a village or a forest that is being consumed by fire with no water to put it out. There can only be destruction. In a place where there is enough water to put out the fire, that place will be safe and secure. In a place where there is not enough water, that place will be left in a total state of devastation. This is similar to the hearts of the people living in this world which need the teaching, the Dhamma water, to quench the fires ofrāga , dosa, and moha, lust, hate, and delusion. If we cannot use the Dhamma to totally extinguish this fire, at least we should try to diminish it. This is like an illness which needs the proper medicine to cure it. In sickness, some may die and some may be cured and live. It depends on the ability of the doctor whether the disease can be cured or not. If he cannot do it, then the patient will die. If he can, then the patient will survive. It is the same way with our hearts. If we have the Dhamma water, we can then extinguish the fire inside our hearts. Forest Desanas 68 The Dhamma Water is paramount. According to the to According paramount. is heart the Therefore, heart. the of commands the obey master.They it. is foremost, andnothingcansurpass the of hearts. people’s enlighten Therefore, importance the whysagesthe all like Lordthe Buddha is That happiness. any be not will There fire. by scorched be all will worldthe ablaze.thatset beings livebe sentient will All world the in soonasthesāsana As all sentient beings, similar to water that is essential for putting out fire. Dhamma the reason, this for So Dhamma. sumed by fire because there is no water to put itThis out. water is the we live, willalways beitinapalaceormansion,ourhearts becon- who always carries with them the medicine to cure their illnesses. their cure to medicine the them with carries one always who is heart his in virtue has who One deeds. good do who those those who dobadorevil deeds, while happiness willalways follow it. pulls that ox the of track the follows be consumedbyThis dukkha. cious. But if then the whateveris heart corrupt, we do, we will always then whatever we do, through itwillalways body orspeech, beauspi- Dhamma, the has heart the When Dhamma. the for vesselsuitable most the is heart The heart. the by preceded are phenomena thatall wisdom: kilesas, wrong, but allowing ourselves to be led astray by the influence of the ly pursuingitthrough delusion,notpaying anyattention and toright ourrāga-taṇhāgreed, , our lust. We cannot curb our greed by constant- weif greed allowmore ablaze. be will ourselves There our pursue to and theDhamma we canacquirewithourdesires, isconstantlyburning iftheheart how matter much No fire. on be will hearts our wethen desire,that good andwrong, heaven andbad,right and hell,but onlythethings Our body and speech are the servants, while our hearts are the are hearts our while servants, the are speech and body Our If our hearts are cruel andmalicious, arecruel If ourhearts andwe pay noattention to taṇhās Mano pubbaṁ and water willalways it,thentheheart cannotreach be s. Our hearts will then be on fire. Wherever fire. on be then will hearts Our āsavas. or Buddhism disappears from theworld, then gamā dhamma, mano seṭṭhā, mano mayā, meaning dukkha Dhammapada, theBuddha’s is like the wheel of the cart that cart the of wheel the like is have theDhamma toteach Dukkha is absolutelyessentialfor will always follow Dhamma path of to The Dhamma Water 69 Forest Desanas - as their is some- in wisdom. . magga This is , that , that sāmaṇeras sāsana disciples, that it that disciples, and . Theysammākammanta. and Buddha Lord the teachingof teaching of the Lord Buddha arahant and the arahant is the natural and common property is the natural is not something insignificant, something only belongs to the bhikkhus only belongs to , the noble eight- , the noble the magga if not from come from is mindfulness, or constant awareness of the actions awareness or constant is mindfulness, We We aren’t good or bad simply because we’re born human. and present is concerned, of the future But as far as the good this Therefore, Therefore, Dhamma only belongs to the Dhamma Buddha, and Sangha. All of this is just Because the Dhamma, misunderstanding. in truth, is common - prop erty for anyone to use as they please. We can use it to quench fire insidethe our Dhamma hearts. and gracefulness, One righteousness, who seeks virtue, of the world. coolness, will not be off the mark if they take the Dhamma compass and guide. Nothing can surpass the Dhamma Where paññā does Sati path? fold that can make us grow in a good way gradually until reaching the of our speech, body, and heart. This is the path, the either considered belong to cannot be of people we class Whatever good or it bad. depends Truly, on our conduct speech, of and body, heart, these are conducted in the right and whether way, or wrong can the We only good or be bad judged by way. our actions. Simply being born as a human being doesn’t mean that we are good. The and actions, it is the result of our past about it is that only thing good result. is a good that the following of ourselves depends on our conduct, and the training of the Dhamma right way and proper , sammāsati right mindfulness. Our actions of speech and body that are right are called sammāvacā and proper the Dhamma are the factors of the path, which and flawless. is perfect that that we can disregard. should We not think that the Wherever he goes, there is always some form of cure for him that will will that him form some for of cure always there is he goes, Wherever his affliction. alleviate just in the monaster or found inscribedthing merely leaves on palm the sāsana that ies, it only belongs to the Lord Buddha Forest Desanas 70 The Dhamma Water sāsana the into ordained been yellowand the robe haveup who taken ners Without we theDhammateaching, cannotbegood. is This the way that people can be good through the way of Dhamma. with the Dhamma themselves purified all have who sakadāgāmīs,s, andthesotāpanna beings,human supreme into them likethe arahant forth, and we must take up the up wetakemust and forth, op the things that we should develop. We are the ones who have gone to abstainfrom thethingsthat we shouldabstain from, andtodevel- The ourselves that have only is it forth. gone forth, going our of day first conquer themandtotallyannihilate them. the subdue atwemustleast die.First,should kilesas always Sometimes them. fight havewe lives our put to stake.at the If removeweto haveorderthem, In to Dhamma. the antagonisticto is of kind Every Dhamma. ofthekilesas? rid hearts.weHowour can ourselvesmakeinside get we goodnot if do themselveshave yellowtakenthe not up robeus. with The up theyellow robe andbeenordained inthesāsana,but thekilesas able for thelife ofabhikkhu. We have to realize that we have now taken suit- appropriateworld,and is the by it butdesired not is color This heartwood of the jackfruit tree, similar to how it was done in the past. Buddha Lord the the Lord Buddha’s sublime Dhamma. How many sentient beings did We good. be to aren’t good becausewe andvirtuous don’tdevelop ourselves ourselves develop with to have who us is it For good. Dhamma The virtue. highest Concerning thosewho haveConcerning gone thesearethepractitio forth, - This is for the purpose of making ourselvesmaking of respectable. purpose forthe is From the This kilesas following the tradition established by the Lord Buddha do not die, then we will. And if we do not die, then the die,then not we do if And wedie,will. then not do disciples. This yellow robe is dyed with the dye taken from the do not ordain with us. To go forth or to be ordained means The The lead outofthestreamsaṁsāra of the Lord BuddhaLord the of kilesas kilesas, from thecoarsesttomostsubtle, are theevil onesandtheenemiesof ant e lmd o nt aig us making not for blamed be cannot Dhamma-vinaya to the utmost of their ability.their of utmost the to arahants, theanāgāmīs, the kilesas, thenintheend - as ourguiding prin and transform kilesas and the kilesas are

The Dhamma Water 71 Forest Desanas - is the kilesas wherever wherever inside the that manifest manifest that which be can to take care of to take Satipaññā Satipaññā kilesas , they are , they Vinaya within the disci- within the is another form of in the manner of a kilesa kilesas sāmaṇeras sāmaṇeras and good kilesas satipaññā satipaññā Viriya Viriya kilesas bhikkhus , the monastic discipline, discipline, monastic , the Vinaya or enlightenment level, beginning or enlightenment level, good good is used to correct the kilesas will keep the ariya ariya will be attained first at the morality level. level. morality the at first attained be will and the Dhamma. With the Vinaya Vinaya sāmaṇeras sāmaṇeras is harmful to us and must be eliminated. They eliminated. be must and us harmfulto is , which is faith or conviction, serves as a as serves Saddhāwhich, conviction, or faith is and kilesa bhikkhus as our There enemy. are many aspects of Dhamma. Dhamma Every form of form Every , it is similar to the way the world wages wages the world the way the kilesas, it is similar to Combating graceful to With behold the in Dhamma, they what they do and say. graceful,and calm peaceful, cool, are having support, making us strive with the most diligent of efforts. This is the Thisis efforts. of diligent most the with strive us making support, This and to to virtuous. be good is the way ourselves to develop way make the Vinaya to the Vinaya according their hearts. . the kilesas tool to combat It will search and destroy war. For instance, in For instance, a boxing ring, war. the boxers put stake at their lives fight, the into effort whole their Theyput ring. the into get they when and while they are fighting they are not concerned with winning or to their fullest. have If they only with exerting themselves losing, but to lose their they life, are ready to give it Thisup. is an example for us practitioners to must We always consider emulate. every kind of kilesa is a tool or instrument. It also supports and lifts us. themselves through the actions of body and speech that are initiated are initiated and speech of body the actions that through themselves Dhamma the And heart. the by heart. they may be hidden. can be can them. conquered, defeat we that source of encouragement or support. This of the source encouragement is the belief that plinary bounds. plinary It and will suppress restrain the bounds. tions. The results of our strugglingthe Theour with of results tions. Buddha Lord the of follower up to the Thenwill move we must be removed or suppressed during every moment of our exer or suppressed during every be removed must ciple. Thisciple. is especially true with the of kinds coarser the suppress and curb to tool the clearly seen by all. The , , to the anāgāmī with the sotāpanna, to the sakadāgāmī and finally to Forest Desanas 72 The Dhamma Water to thecessation ofdukkha? tion ofdukkha in the body and the heart. And where is where And heart. the and body the in samudaya, nirodha, andmagga. sacca, the Four Noble Truths, fourare are found. truths These . inside ourhearts Dhamma are notbeyond ourabilityandefforts, ifwe usetheVinaya levelsfour enlightenment, of These ability.ing andremovingstagestage,our by thekilesas,to according the person who is wise like our leader.weas our haveIf likeperson ignorant wise an is who person factors ofpaññā and the middle way ofpractice. this happen? Wherever vibhava-taṇhā. The Lord Buddha so we can see it clearly for what it is. It is kilesas orsamudaya, greatest adversary. theheart’s the as dangerous as not are they but sick, become to body the cause considered not is illness bodily of cause The heart. the in samudaya This fact. important most the is This Four Noble can theyTruths? Where be found? these are NobleFourTruths. the Where of youroot with the discuss know what they are so I shall not discuss them in detail. I will instead vibhava-taṇhā, as far As ofkilesa. a form Discourse. First the Sutta, . There are things that will that things are There because itisnotinducedby thekilesas. No time and place is as important as the place where the where place the as important as is place and time No hr ae ih fcos n hs ah bgnig with beginning path, this in factors eight are There That That is why the Lord Buddha arahant , right view and right thought. These are the twothe are These thought. right and view right sammāsaṅkappo, is its source. its is as ourweapons tosuppressanderadicate allofthekilesas level. will These be the of fruits our exertions in suppress- will appear. What gives to rise craving we for not-becoming, are concerned, already or wisdom. In doing any task, we usually choose a choose usually we task, any doing In wisdom. or Nirodha, the cessation of dukkha It ismagga, thepath,paṭipadā the majjhimā , Kāma-taṇhā bhava-taṇhā, craving for becoming,and And where isdukkha arises, that is where said this in the has toexpose thenature ofsamudaya, five including the morality level, morality five the including dukkha is craving for sensuality. It is sensuality.It for craving is kāma-taṇhā, bhava-taṇhā, and samudaya is causedby samudaya— nirodha? Dhammacakkappavattana Dukkha dukkha—where will found? Itisfound found? Itisfound nirodha, What givesWhat rise is in the heart. sammādiṭṭhi the cessa- samudaya and the dukkha, ariya- The Dhamma Water 73 Forest Desanas

the that that said paññā. which also also comes and saṅkhāra , and it magga is one form of is told us to study study to us told kilesas dukkha Sati Sati due to the strength āsava taṇhā, and āsava magga magga , rightsammāsaṅkappo , this is called the kilesas, this is called the and when they cause the cause they when and and dukkha , which is the result nirodha and , or the path of , or the path arahattamagga oppress the heart and wear it oppress the heartwear and come from? Whencome from? cause they arises saññā, from Whenheartthe for comes time the has totally extinguished the kilesas, has totally extinguished or mindfulness. or mindfulness. samudaya, samudaya, , the cessation of dukkha, will , the cessation Nirodha be found? Thisbe found? sammādiṭṭhi sammādiṭṭhi kilesas magga magga samudaya samudaya samudaya samudaya magga. magga. magga magga - , will steadily come about fol of dukkha the cessation will come to fruition. When should be observed, so that we can see it clearly, although can see it clearly, we so that should be observed, to arise, this is called called is this arise, to emerges, then emerges, the task of extinguishing is the cleansing agent that is used to clean all of these kilesas that is the cleansing agent Thinking in the way of truth and insight—this is called is insight—this truth and of way Thinkingthe in , we never look at it and ana - and it at look never we dukkha, all have although we is that Nirodha, Nirodha, nirodha nirodha dukkha kilesas Magga Magga magga, magga, viññāṇa. Where else can view and right view magga, wisdom of the highlight the thought, dukkha lyze its nature so that we can know how to overcome and get rid of it. rid of get and overcome to how know can we that so nature its lyze we already know it within ourselves, since we are not dead. How can How dead. not are we since ourselves, within it know already we Buddha Lord the why reason the But it? know not we path. And can where this path. Buddha Lord the why is That instant. that within right end, an to that cetasika , with samudaya similarly concomitant, and , mental dhamma . the cause of dukkha This the leader, then they will usually lead our undertaking to failure. Nobody Nobody failure. to undertaking our lead usually will they then leader, will trust such a person. Both lowing the strength of the the of strength the lowing so that the heart can elevate itself to the highest level, the state of free- the state itself to the highest level, the heart can elevate so that dom. sati is called sati Constant awareness arises from the heart. It is the same way with the arise from the heart. But the They the down. heart, control and subjugate and subject it to a lot of constantly place pressure on the heart.They affliction and hardship. suppression and removal of the dukkha of the removal suppression and magga. of , then this will happen , then this will happen magga and ability of the fully developed in a single instant. This is when the to achieve to the achieve final and total cessation of kilesas, all the , instantly extinguishes arahantship . avijjā and hide behind converge be the Whenoutcome. the then Forest Desanas 74 The Dhamma Water plication ofthemagga, of getting ofallthesamudaya rid relinquishing of way the is This task. the to ourselves commit to have we be, may this hard how matter No have to make diligent efforts, with goof extensive.let is to itself order meaning In the but dukkha? is they happen oneby one. Butreallythey allhappen together. that seems it discussed, being are they separately.way happen The say to is That tice. going to let go ofsamudaya? study Buddha Lord way of investigating The dukkha. of side another also is there ofsamudayaof justoneform —anger.But with afflicted cism that may have been madesometimeago, and we becomeangry - criti this of us tells somebody when anger.But by aroused not are This is whenThis ill-will that cause there is anger,When how can there not be called is anger angry. This become wewill it, about think hearts.happenour will to nothing it, whenabout But wethink don’t we if us, of badly speaks someone when instance, For to. attached ārammaṇa the are these heart, the of disturbances the of Speaking time. same the at arises also heart, the disturbs and thatafflicts cause ofdukkha, the investigation into The instant. same that at arises also so done samudaya —affection, like samudaya —affection, When When ForLordthe Buddhareason this Before, when of us, nobody tells us of other people’s criticisms we , will appear as a consequence. a as appear will Nirodha, thecessation ofdukkha, dukkha When we ask this question we are implementing the implementing weare question this weask When dukkha or mentalobjectsemotionsthat hasbecome theheart that causesdukkha satipaññā . This is one form of form one is This dukkha. is as. n hw r we are how And cause. its and relinquishsamudaya, dukkha dukkha arises within the heart, theawareness within the heart, arises that ithas will disappear. These four noble truths do not do truths noble four disappear.These will begins toinvestigatebegins thedeceptionofsaṅkhāra. the because we take the criticisms seriously. This majjhimā paṭipadāmajjhimā , themiddle way ofprac- Here the Lord Buddha kāma-taṇhā to appear. How can one extinguish this or satipaññā kilesas taught his followers a systematic or craving for sensuality, for samudaya. dukkha? samudaya. from the heart, byfrom theheart, theap- leading the investigation. said that we should It is this anger and said it very briefly, Wespeaking are This is the way the is This samudaya, we samudaya. magga. The Dhamma Water 75 Forest Desanas

arises in , saṅkhāra must prise must or mindful- or do not up take will disappear, will disappear, dukkha from your from hearts. your , which are saṅkhāra Satipaññā Satipaññā and our time as far are mesmerized by are mesmerized by kilesas Satipaññā Satipaññā , you’ll never never , you’ll satipaññā and is the deceiver, and so is and so is the deceiver, saṅkhāra saṅkhāra , but most of the time we most of the time we kilesas, but realizes this, then they will stop, will stop, then they realizes this, Saṅkhāra Saṅkhāra and - dissatisfac with similarly , and kilesas have been curbed and eliminated—for eliminated—for been curbed and have or satipaññā satipaññā kilesas will always remain inside your hearts to end- remain inside your will always is like an endlessly long string and the source of away from thinking about away these anger and affec- samudaya samudaya kilesas will then vanish. When saññā will appear simultaneously. Don’t waste your time specu- time your waste Don’t simultaneously. appear will . We have the highest fruit . of arahantship and attaining to have We Samudaya Samudaya and saññā dukkha nirodha nirodha kilesas kilesas. Once these There are not many practitioners who are capable of conquering This is because both saññā face this fact many and Theretimes. consider it is many, a great difference between the time of the Lord Buddha as going forth or ordination is concerned. people Nowadays ordain instance. Theyinstance. are , then dukkha satipaññā been subdued by kilesas, have and lating about the world and the universe. It is a heavy load to shoulder to load heavy a is It universe. the and world the about lating about the imagine such you as when any good, and doesn’t do you magga, . phala, and Nibbāna This is just a waste of time. You should the kilesas identify and remove instead investigate, lessly consume and afflictyou all the time. All the Otherwise, Otherwise, the the heart. dukkha. If you don’t cut this string with your forth.going your findAsexcellence any I and moral from happiness the up take the robe, we said when earlier have the the robe with us. We have to fight the have We the robe with us. surrender. tion, they cause ill-will, and anger. Now we are investigating investigating are we Now anger. and ill-will, cause they tion, which creates all the deceptions. saññā, with which we assume and presume. these deceptions. When and ness and wisdom, must round up all the deceptions, bring them all the deceptions, up round wisdom, must ness and them. eliminate finally and them, subdue inside, saṅkhāra eliminating and curbing of way the Thisis down. them calm and tion, the instance, when thinking about the criticism of us has been restrained, restrained, been has us of criticism the about thinking when instance, then the dukkha will disappear. Forest Desanas 76 The Dhamma Water so their hearts were ready vessels for the Dhamma. So when the Lord Dhamma the to listened who Those dubious. not and real both werehimself, themselves totheirpractice. committed earnestly had they because attainedenlightenment They that walking path, in that sitting position, standing up, or lying down. of themattained enlightenmentonthat mountain,inthat forest, on result that followed nothave emerged? Andsoithappened that some four These flection. citta andvimaṁsā—satisfaction, concentration diligent effort, andre- with filled were hearts their exertion, of mode every In havelearnt. they what practice their in conviction and diligence they thenwent away toexert themselves totheirutmostabilitywith Dhamma the to listened had they After teachings. the absorb to just was do to had they All wrong.was which and right was which decide to listeners the for necessary not was It sāvakas. the teaching before everything experienced and realized He truth. tained was by experienced himselfanditwas inaccordance withthe Dhamma The truth. genuine and real the BuddhaLord the What gold. pure 100% receiving like is the bhikkhusexert themselves nowadays. waythe themselvesand exerted waythey Buddha—theLord the of Lord BuddhaLord there is a great contrast between the to be freefrom dukkha with up it robe,took the they up took they when So the it. of tired and reached sick became they where they point that much so experienced had They laymen. as ofthethingsthatwith aperception oftheharm they hadexperienced went forth They Dhamma. the for went forth people whenBuddha, Lord the of days the to contrast great in is which ritual, a as more Both theDhamma thatDuring time, who taught the Dhamma theteacher had perceived thedanger ofliving intheworld ofsaṁsāra, himself. Listening to the Dhamma the himself.to Listening s blended into one. How then could the could then Howone. into blended dhammas ecig n te ece, h Lr Buddha Lord the teacher, the and teaching and all the oppressive influences. Therefore, influences. oppressive the all and , firm conviction, and the desire the conviction, and firm , saddhā arahant that the Lord Buddha Lord the that disciples during the time disciples during of the Lord BuddhaLord the of chanda, viriya, chanda, instruction, instruction, taught was was the at - The Dhamma Water 77 Forest Desanas disciples . gacchāmi . sāvakas They of the present the of arahant arahant saraṇaṁ of this time and that and that of this time Sanghaṁ of that time and the kilesas of that or enlightenment. So when you kilesas refuge. refuge. of this time and that time are two time are two that of this time and teaching. You will to not teaching. You doubt have to them, they were able to fully absorb fully absorb to able were they to them, Buddho of the past and the Dhamma the past and the of . In short,In . took they phala, and Nibbāna magga, . Truly, the kilesas. Truly, the Dhamma taught People People nowadays take up robes as a ritual, but those who took The differences are only in the teaching techniques and the abil- up robes in the past really had the purpose ridup robes of their of getting . Some sensual lust, their kāma-rāga of them had grown weary of this it of grewothers weary whilst robe, the up took they before even lust to intending without robe the up took even them of Some afterwards. , tendencies—their upanissaya their underlying due to but remain so, practice, the up took Dhamma, the appreciate to came eventually they the attained finally and of it, and up their sensual lust or out of weariness to give up the robe must be the same. be the same. must practice to the utmost of your ability and with unshakable faith in the in faith unshakable with and ability your of utmost the to practice differentbe cannot the result the then Dhamma, from ity of the teachers. The truly teacherwho a find to teachers. important is the thing of ity knows the Dhamma, faithfully teaches the Dhamma, and tained has the highest - at level of enlightenment like the are the same Dhamma. are the same Dhamma. of the past. should You study with that teacher. They will give you the full benefit of the Dhamma - teach they will be the truetheir teaching and genu because what ine Dhamma. Where then can the Paths and Fruits are ready for them? So be as far as when seeking a teacher you is concerned, you should look for the best teacher, one who has attained the highest of of purity—the state state of this time are one and the same thing, and it is the same with the it is the same with the same thing, and the and of this time are one Dhamma. The Dhamma Buddha the highest attained until they in their practice it applied it and they Sangha the became then They goal. Lord the of time the in robe the up took people that way the Thiswas must not Buddha. You think that the Dhamma time are different, or the kilesas different kinds of Forest Desanas 78 The Dhamma Water and always by mesmerized thethoughtsthat from thekilesas, arise Your practice isreallyvital. Sopleasetake ittoheart. sāvakas, thencanthehighestgoal reallyescape from your practice? BuddhaLord the of example followingthe robe the up take I am not exaggerating, for this is the Wetruth. can all see it. But if you it! about useless.is It Think this? doing of use the is What lust. more this kind of kind this of Peoplegettired laity? easily the can amongst disgust causing and up therobe toget ofdukkha rid concerned, they are not as incessant as the concerned, must beware ofthesetwo thechicanery mostsignificantkhandhas . must always watch outfor saṅkhāra quire themostsupremeandvaluable treasure, it’sessential that you you mustconcerned, always fighting.keepon If you ever ac- to want going. But as far as the conflict between the as having this is merely to refreshment keepis concerned, your body worktogetherhaveto or Watchyourfar refreshment. As your heart. cautious.and yourveryin Be mindful conversations youwhen come tradition ofthebhikkhu this isaway ofbeingheedlessandnegligent, tothe andiscontrary yourconversations,In complacent. or away,less carried get don’t for jail. Let us be noble in quality. As a practitioner, you must not be heed- just in name, like a person with a noble name but who finds himself in The them. word fight always and heart, the to harmful as them at look a lust within our hearts. Some are driven to insanity by their cravings. If lust. For instance, the lust for wealth and status can stir up the sensual just toaccumulateup therobe asamereritual, thekilesas Nowadays,attainfreedom. to practiced really theytake people most bhikkhu Every kind of lust is the product of the of product the is lust of kind Every As far as the eyes and visible form, the ears and sound etc., are etc., sound and ears the form, visible and eyes the as far As āsava phra takes up the robe for these reasons, can you say that he takes that in turn entangle your heart. They continually exhibit continually They heart. your entangle turn in that in Thai means Thai in bhikkhu because they take up the robe just to accumulateto just robe the up takethey because and practitioner. You must always be mindful , it also means noble.means also it bhikkhu, noblebe Don’t rather thanjustaccumulating kilesas and . As a practitioner,a As yousaññā. saññā kilesas . You must alwaysYoumust kilesas. and and theDhamma saṅkhāra and sensual and the that are taṇhā, is The Dhamma Water 79 Forest Desanas are. are. recalls, recalls, saṅkhāra saṅkhāra saññā and recalls the past. It , both day , both day saṅkhāra saññā and Saññā right there and then. This is because that create the various feelings and emo- and feelings the various create that right in front of you. right of in you. front saṅkhāra saṅkhāra and principles, you do it vigorously, but when you follow follow you when but vigorously, do it you principles, thinks of, restlessness, agitation, or dissatisfaction will saññā principles. Weakness principles. is Weakness not good for you. When you defy saṅkhāra saṅkhāra As a practitioner, you must be earnest and serious in your practice. practice. your in serious earnestand be must you practitioner, a As Totally commit Totally I yourself! really would like to listen to my students my stu- arisetheir practices, from telling me about the results that my instructions me and received with come to live have dents who them given to I not that the have hidden I utmost have of my ability. anything or kept anything secret from you concerningbe Dhamma, the of the aspect various every In Dhamma. the of levels and aspects completely revealed it, I have itself or the results from it the practice it to without you hiding Whatanything. happened to this Dhamma this Is result? any without void, become it Has you? taught have I that I have the result that and attain cannot practice you the reason why explained to you? This is really something worth thinking The about. heart of the practitioner must be strong, and resolute. Don’t be weak and This wavering. is not good, because it is contrary to the Dhamma do it feebly. you the Dhamma principles, the Dhamma the They are constantly creating feelings and emotions to disturb you. and emotions to disturb you. feelings They are constantly creating follow, because they will follow, only recall and think of issues that poison the heart. So how can the heart not be upset? If you are observant, you will know this. As a practitioner, how can you not know this? important how clearly very see to get will You and remembers past experiences of visible objects, sounds, tastes, smells, smells, tastes, sounds, objects, past experiencesremembers of visible the disturb emotions that accompanying objects and the and tactile is It heart. and night. As soon as they you beginwake up, to create the images topics Whatever of the kilesas. this. don’t But know you tions inside the heart. Even while you are doing walking meditation, meditation, are doing walking tions while you inside the heart. Even the kilesas creating can be you saññā by being deceived are continually you themselves. Even when you are doing walking meditation, they draw draw they meditation, walking doing are you when Even themselves. of the kilesas up images Forest Desanas 80 The Dhamma Water then it is not willing to accept this truth. then itisnot willing toacceptthistruth. but view whenthe truth, goes theheart’s totheDhamma, contrary are They arise. to body the of dispassion causes and truth the with accords that like you way other any body, or the of loathsomeness dukkhaṁ , andanattā aniccaṁ, investigate,ableto youthen mustinvestigate. You investigatecan the suit- is it when time Any wisdom. any gain not will you Otherwise taught by your teacher. You have to also devise your own techniques. techniques the on solely rely Youobserve.cannot have ing—youto youWhen practice mental development, you cannotavoid- observ Youcalm. is must alwaysheart the yourwhenobserve investigation. ful. youThen are really investigating with Youyourinvestigationdirect must astutely - fruit be youto wantif it investigateagain.should you then calm, gained has heart the After yourselves!commit really earnest, atelyBe curbitby usingsamādhi. because thekilesashave taken over. ness ofthebody, oraniccaṁ, tigate thebody withpaññā,but you can’tseetheasubha making the heart behave like a monkey. For example, when you inves- and them. Wheneverthem. appropriateis it use to lot. The chief culprits here are the are here culprits chief The lot. distractthing you from your likes a think to concentration. heart The any- let everythingelse.Don’t ignore breath, your and in-and-out of in-and-out breath as your meditation the object, then you should be solely mindful use you If heart. your calm to you suits that object samādhi into back get youfirst mustthen truth, awaythe and from thoughts are investigating withpaññā,anditsuddenly strays intospeculative ing anddestroying thekilesas. kills the The heart is The nowfor other hungry thoughts. So you must immedi- farassamādhi As saññā . S kilesas. . You should use a meditation a use should You to subduetherestlesskilesas. to speculate. They are a lot more restless than monkeys, than restless more lot a are They speculate. to amādhi and subdues them. workThey together in subdu- paññā dukkhaṁ, andanattā of thebody, oryou caninvestigate the Paññā are concerned, youare concerned, must not wait for kilesas is terribly important. When you When important. terribly is paññā that pushsaṅkhāra . This paññā. is This only possible youmust it. use of thebody, thenit’s or loathsome- to think, to Paññā The Dhamma Water 81 Forest Desanas deceive you to deceive think oth- kilesas are one aspect of nature. They do not need to be taught. be to need not do They nature. of aspect one are to think the that body is I, is a human being, is an animal, kilesas or is me, although it is just the formation of the four elements of the four although it is just the formation or is me, kilesas What is body like? your Where does it dig must come from? You The erwise. erwise. When the body dies, where does it go? Do you still call it a human being or an animal? The earth element will return to earth, the air element will return to will return element to water, the water air, and the fire element will return to fire. They all return to their element. Can respective still you call this body a human being or an when But so. truly and elements, just Theyare not! course Of animal? them a different then give do you why combine to formthey the body, although name, they are the still the must investigate elements? You truth with paññā. It is only the heart that can make this body move into it and differentiate it to see its true say You nature. that it is ‘I’ Where animal. an or ‘They’or people, is it ‘Them’,or that or ‘You’ or does this body get dig its must into form? its You origins, which are the four elements of earth, air water, and fire. The body earthcomposed with the head, the element, namely the hair of the is mostly hair of the the body, nails, the teeth, the skin, the sinews, and bones, and the so forth. You can see them clearly with your own eyes. element. They is the water are the instance, for earth element. Saliva, The air element is the air that breathe we in. The fire element isthe the when But elements. four the Theseare food. your digests that heat to it erroneouslyperceives then it body, this of possession heart takes be ‘I’ or ‘They’, This or people or animals. is ‘I’ body and it is ‘mine’. the and legs the all arms, the partsother body are all mine. The eyes, The same with these perceptions automatically. heart generates Your way. to be told because it’s nature’s They don’t have animals. These four elements combine to become the body and then become possessed the by heart.long will How they remain combined? From the time of conception, maybe ten, thirty, forty, fifty, sixty twenty, years or more. From time immemorial you have been deceived by the , is you and of air, fire.earth, But the water, Forest Desanas 82 The Dhamma Water sati forimpossible really it membrane.Is skin thin very a with wrapped merely is body This beautiful. or pretty call can you that there ing noth- is body. overThere the all are body. They the of pores the or crement comesoutthrough thehairofhead,nails, theteeth, body, ex- the This of filthiness the excrement. of paṭikkūlaor full , is it youinvestigate.mustthis,Youknowso night. about don’t Speaking and day both down, lying and walking, sitting, standing, postures, inallofyour andareconstantlyliving withfalsetruth ing thetruth, Youdefy- are truth. the not are they fake all are they because them, investigated then you and come to understand the truth, will let go of free. That is why you are taught to investigate, because once you have thentheattachment willdisappear.paññā hasseenthetruth, can’t force the attachment to disappear. You Only truth. the seen really have you when naturally disappear will until it is impressed permanently within your heart. Your attachment order you toclearly seethetruth, must investigate again andagain investigatewayto with the is This end. an to evercoming sider the body to be I and mine again. will This go on forever without con- will it body new a up takes it When yourheart. beddedwithin ments, theupādāna human beings. Even after the body has gone back to its respective ele- then you will always think in terms of I and mine, and of animals and don’t see its true nature. If your deceivedYoubythem? deceivedbe youyouwill until if bythem die present. You have been deceived by the the elements. bodyaround. is This just the elements. it dies, When to it just returns cially that ofthefive khandhasoraggregates . espe- ofsatipaññā outthetruth, ? Itisfor isthepurpose What digging Whichever part of the truth you’ve of the Whichevertruth part seen, then that will be part the yourto dayof the frombirth mine or youI But it calling keep and paññā to penetrate this thin membrane ifyou really want to? or attachment tothisview willalways remainem- paññā cannot catch upwiththekilesas, kilesas! Do you still want to be paññā can do this. When . In paññā. The Dhamma Water 83 Forest Desanas - have always been always have or attachment will or attachment kilesas clearly. His teachingclearly. was upādāna have no teacher, but you have a have you but no teacher, have tirelessly taught us the Dhamma. kilesas ? Your practice practice Your ? the kilesas over not prevail eventually achieving the complete freedom eventually taught the Dhamma is much heavier than a solid mountain. When - , and the truthdukkha, the truth of at of samudaya . paññā It’s only used for the of investigation the kilesas. The upādāna do not have a teacher, so how is it that they can become they is it that so how a teacher, do not have dukkha, without any any So doubts. doubts? can how have you kilesas You You cannot eat The Lord Buddha tachment!” They paññā. from cannot escape very powerful. They have always dominated your heart. So when you you when So heart. your dominated always Theyhave powerful. very put- effort, sometimes even use maximum must subdue them, you ting your life at stake. When it is time to give up your noble life truth, for then the you must do it. Make the results appear and the light shine forth in your heart! When you see Now the “Fantastic! utter but truthhelp cannot you heart,then that your really impresses the truthI know of teacher who has taught you very well. Why can’t you then beat the on been always have You all? schoolat to been not have which kilesas, have in the beginning you Thisthe losing side. Normally, is no good. to struggle very hard. This is because the various parts of the body that the master of deception has taken hold taken has deception of master the that body partsthe of various the then clearly, it seen have When you of. you have seen clearly, you will let go of your attachment, and the heart attachment, of your will let go you seen clearly, have you will become It loftier. will continue to until elevate it finally arrives at the state of freedom or purity. Be earnest. Really commit your vanish. vanish. This to standards to selves and have have Don’t your practice. You goals. be lackadaisical. Don’t see other places as more important than the place where findyou’ll the truth. This shouldyour be main criteria. Wherever you are, you should think of this criteria. It’s - your battle ground.are found. the kilesas It’s where grad of leading the practitioner - respect, capable taught in every well dukkha, from ually away from The Dhamma the can then How the conquer can your your teacher? The Lord Buddha Forest Desanas 84 The Dhamma Water kilesas you have eliminated some ofthekilesas, you’ll see the benefits of your When it? youdo can’t strenuousexertions.Why and efforts diligent ofeliminatingthe robe for thepurpose thekilesas taken up have You suffer.you make and heart your influence and make no exception win. forThey any class of people. dominate They your hasgiven teacher you will bemeaninglessbecausethekilesas the surprise heart. You’ll then become discouraged. teaching The thatto result new No result. same the get and thing same the do you’ll any result? So what are you going to do? Today it be there is can sleepiness.Howthen like just is this.there meditation, sitting or Tomorrow youpractice.to wantdon’t I zerowalkingsee doing to results. When Dhamma. dukkha? Ifyou can’tseethedanger ofthekilesas,you’ll never seethe dukkha avoid constantlybuildsthe heart upworries andanxieties, how canyou the life this In past. the in eons for endured have You it. endure to have you but hard, very is practice the beginning, the In genuine. being to phony being from change will heart the and things fake the discard then you’ll heart, tice andhave, stage by stage, established thenoble inside your truth pracyour- through haveyou developedheart your when But heart. it isvery easyfor themtocombine, inthe becausethere isnotruth things.faketwotogether,when of come So full things is phony itself it because things fake the grab readily will heart The it. by deluded are you But good. eventaste doesn’t it cigarette, a roll to it use you paper.of If piece a just is it thatWeknow all heart. abhikkhu’s burn to enough is paper,it of piece a merely is banknote a ate.Although from their practical experience. And what is the reason? It is degener but very few ofthem have discovered orcomeacross thenoble truth nowadays. practicing find many to are veryhard There are I have you instructed to the utmost of my ability and really want Be serious and earnest. Teachers that can really teach the Dhamma ? These dukkha? These o osaty xii tesle. s on as soon As themselves. exhibit constantly to also simultaneously appears. So how can you not experience experience younot can how appears.So simultaneously also khandhas are thetoolofkilesas dukkha is also pervasive. When pervasive.When also is through your own that enable the kilesas bhikkhus, appear, dukkha -

The Dhamma Water 85 Forest Desanas taṇhā Viññāṇa khandhas - has investi kilesas, disappear, the the disappear, are totally elimi- paññā will be your main will be your kilesas kilesas kilesas . or viññāṇa saṅkhāra They that used to consume your your used to consume that khandhas will remain func- saññā, diminish, the more intense will diminish, the more steadily diminish, your diligent diligent your diminish, steadily that still remain functional, still khandhas that kilesas kilesas vedanā, recollects then disappears. disappears. then recollects Saññā , satipaññā it will Whenmature. you investigate will appear. When all will the appear. that used to that poison the heart in the past. This emptiness is , you’ll want to investigate more and more until paññā more and more until to investigate want paññā, you’ll will arise from your investigation. When you have seen the ben- the seen have you When investigation. your from arise will āsava āsava All that is left behind are the are behind left is that All If you keep using becomes aware of the sensual objects and then disappears, because objects and then disappears, of the sensual becomes aware Thethem. direct to there longer no is culprit, main the , avijjā in- the were they Before, Dhamma. the of instrument the become then strument of the kilesas. But after the emptiness or absolute Dhamma appear and then disappear. disappear. then and appear just like the lizard’s tail that still wriggles and wriggles after it has been cut off the creature’s These body. finallythey when cease. tional areThey until insignificantdeath and don’t know that they are so. For instance, the body doesn’t that it Neither is know do a body. the absolute Dhamma. effort will steadily increase until reaching Thenfull capacity. you’ll always want to go into battle. To fight the efforts. efforts. When the heart has calmed down from the restlessness and your valuable how see you’ll practice, meditation your from agitation forward. then move You’ll is. practice , other khandhas and the the body the truth will gradually appear. Paññā efits of becomes automatic. As the gated to the point of clearly seeing the noble truth, it will let go of truth, let go it will the noble seeing point of clearly to the gated the of devoid empty, becomes heartThen the everything. and be your conviction and efforts. The more the more the Dhamma all the dukkha see that then you’ll nated, heart have all disappeared. The heart then becomes totally empty. Nothing can disturb or afflict it anymore, becauseyou totally have with paññā. attachment relinquished your When preoccupation. Your laziness will disappear because it is the product because it is the product laziness will disappear Your preoccupation. of the kilesas. The more the Forest Desanas 86 The Dhamma Water of theworld. problems the all transcended has heart nature.This of part are they because problem no poses dying or Living be? there can problems devoidproblems,bytotally any What upset is them. be it of because attained absolutecontentment,andhasletgo ofallsammati, itwon’t LordThe Buddha more.youany won’t it for look deluded, you will still seek it. But after you have become enlightened, for look to yougoing are where And dukkha? after thekilesas You have always been afflicted with that’sthe heart, where you’llWhat find it. else are you going to seek? bliss. Where do you find it?When the kilesas free from worry.from free Nibbānaṁ mustanattā. They go theirnatural way. law ofsammati . The are They anattā. the been eliminated, of thenallthekhandhaswillbecomeinstrument khandhas to the teach Dhamma to the world. all the When the and Buddha Lord the likeworld, the benefit to used are thenthekhandhas has appeared intheheart, The one The who has attained doesn’t purity have any problems. He is Dhamma untildeath following thelaw ofaniccaṁ, have all disappeared, where are you going to find any sammati orconventional reality, andmust follow the said that Nibbāna khandhas aresammati, soareaniccaṁ paramaṁ Nibbānaṁsukhaṁ paramaṁ is permanent. the When heart has sukhaṁ—Nibbāna dukkha who used the five the used who sāvakas have alldisappeared from because ofthekilesas. But Nibbāna? Ifyou’re still is thesupreme dukkhaṁ and dukkhaṁ and kilesas have is eternal. eternal. is

Calming the Citta with Pañña — June 22nd, 1979

All of you who come here for instruction, please be earnest and resolute in your practice. I’ll do my best to give you the instructions. Sometimes I cover everything that I know, and sometimes I only touch on a few points. But I have never hidden anything from you. I have told you all that I know regarding my practice and how difficult it was. I revealed it to you so you can use it as an example. It’s not for showing off. When fighting the kilesas you have to be aggressive, or else you will not even scratch the surface of them. There are times when you can practice lightly, but there are also times when you have to commit your total effort. Such a time will come and it will happen within your hearts, and you will know it, if you practice with discernment and sound judgment. You’ll know when you arrive at a situation that forbids you from retreating, that you must only go forward. You’ll either lose your life or realize the truth. I myself have experienced this. I’ve never thought that I would become your teacher. Looking back at my stupidity and the restlessness of my citta, I never thought that I would be in this position. But the citta is not above training. It can be trained. Forest Desanas 88 Calming the Citta with Pañña watch thecitta youto directitintocalm.When want tobecalm,you have toclosely not conceive thesementalimages. To seewhere thecittaisleading tures tofool you. thecitta isnotasinglemomentinwhich There calming down by thinking endlessly; that creates in turn mental pic- the your grasp, andthecitta calm down. Ifyou areresolute, thenthestate ofcalmcannotslipfrom reason why satipaññā kilesas The effort. youpaññā. When are developing calm, you have to commit your total You shouldn’twait until you have established samādhi impressed inyour iswhy Iwant hearts. This you alltousepaññā. the resultthat from thisstrenuous arises exertion becauseitwillbe fulness that iscapable ofdestroying thekilesas.You’ll never forget will thenretreat, leaving you inastate ofcalm. You’ll have toutilizesatipaññā escape. of a way figure to forcedyou’ll bybe surrounded the kilesas, youout. When do, then wisdomwill arise. It is thesame when you’re atime, such remain stupid.During you’ll beforced tothinkofaway ing, when you’re driven intoacorner, you it,you’ll cansurpass not achieve iswhy result.That Icanattest toyou that intimesofsuffer not practice lightlybut hadtopractice very aggressively inorder to your wisdomandmindfulness. Ihave acoarsetemperament. Icould tally commityourself, thenyou theresultof willcometoexperience tigation you anddestroy tosearch thekilesas.When areforced to- to thecitta,but it’sstillrestless, thenyou must intensifyyour inves- is theway oftraining yourself. Even when thebody isnotoppressive You have todisciplineyourself inevery respect. have toreduceyour food consumptionandintensifyyour exertion. At such a time you’ll gain confidence in your wisdom and mind- and wisdom in your confidence you’llgain time a Atsuch thebody weighsWhen heavily onthecitta,you have tofast.This thecitta When citta lead you astray, but rather you must useyour mindfulness because thecitta becomes very restless, you have tobeforceful. You are inthecitta,andsoissatipaññā. cannot get ofthekilesas rid will definitely calm down. calm let definitely not will You must to get you outofthemess. kilesas The is theonethat prevents itselffrom in order for you to So thereisno before using does - Calming the Citta with Pañña 89 Forest Desanas be- are strong, are strong, can’t escape can’t escape from you. It’s you. from will make you you will make kilesas living proof. After proof. living in your heart. You heart. You in your Nibbāna Nibbāna to calm down. This is the to calm down. and Nibbāna’s Nibbāna’s calms down, then happiness will then happiness calms down, to calm down the citta—this is called to calm down In the beginning stages of practice, calming of practice, In the beginning stages magga, magga, and phala samādhi.. The paññā arises by calm that isn’t restricted to being mindful solely of your meditation meditation isn’t restricted to being mindful solely of your can yoube should quite notbutdifficult, let ityour obstruct develops develops citta - es severe, pain will be very the pass away, about to When you’re . Just observe observe the magga, . Just about phala, and Nibbāna Don’t speculate you to, you have to watch it closely. No matter how fast the citta fast the how matter No it closely. to watch have you to, you because the citta will be just as fast, mindfulness comes, the citta will then get You mindfulness. from calming the citta. of way the practice. practice. any Dhamma developed haven’t pecially if you won’t have any mindfulness and wisdom to protect you, and you’ll and you’ll you, to protect any mindfulness and wisdom have won’t be you’ll Dhamma, the have you if But pain. by engulfed entirely be moment. The final this to up face to firm and strong so you cannot be weak. You must be strong too. Usually it is the kilesas too. be strong must You be weak. cannot so you weak can’t be You weak. always and you’re strong, are always that some calm, you established When you’ve be equally strong. must but of paññā. Because the development and develop should investigate samādhi can also use paññā object, you paññā and focus your attention on the one who is confused, because this is confused, because on the one who attention your and focus obstructsis the one who the magga, phala very courageous, much more so than from concentrating on a medita- concentrating more so than from much courageous, very told you What I have to experience this. you tion object. I really want anything not added experiences and I have practical my own is from I’ve results that the you showing I am it was. to it. This how is exactly within heart. is now It is the truthexperienced within my own that Be this truth just and nothing more. my heart, and I am telling you to the practice. really earnest, and really commit yourself your thoughts, imagination, and delusion which thorns are the imagination, that thoughts, your . You Nibbāna the magga, and phala attaining from obstructingare you to calm the citta. Once the citta have arisethe become and - should investi of calm, then you this state from emerged have you Forest Desanas 90 Calming the Citta with Pañña ceived by your own delusion, because the body is You itbeautifulandpermanent. being, aperson,considering arede- of skinwrapped around askeleton, but you mistake itfor ahuman with you. can’tyou ofthisbody? Why It’smerelyapiece seethetruth gate. You must investigate thebody—look at itclearly. Itisalways from your Dhamma bhikkhu. You’ll reallywaste your ifyou humanbirth can’trealize Investigate earnestly. andnot-self. suffering anattā Gettoseeitclearly.—impermanent, pleasant,notaself. aniccaṁ, not permanent, It›struly see that thisbody, notattāsukkhaṁ isnotIormine,, notniccaṁ, in order toremove thedelusioncreated you’ll by thekilesas.Then you must notbelieve thekilesas.You have toinvestigate andanalyze the delusioncreated by thekilesas.Ifyou believe theDhamma, you’ll seetheDhamma. lives inthisworld. You have toinvestigate andthen toseethistruth, and ing andNibbāna. magga, phala Lord Buddha consume your elsecanitbeifnot the kilesas What heart? is kilesas because thekilesas should follow the Dhamma it, otherwise the Lord Buddha would nothave taught you todoso. is. itistimetousesatipaññā, youtruth When must useit.You cando speculate, but must delve intoyour becausethat’s heart where the the causeofdukkha detect thissamudaya Who’ll truth of dukkha? truth inside yourselves. You aretheircreator. thencan’tyou Why seethe dukkha? You have to have calm as a practitioner, and especially so as a anattā. It’saliving cemetery. It’sthesamewitheverybody who are also in the heart. Where aretheFour Noble Where Truths?are alsointheheart. Where The The and called dukkha Nibbāna And what is it that causes this It’ll reallybeashame. Sodon’tspeculate aboutthe are in the heart, andthemeansofeliminatingare intheheart, the samudaya—the causeofdukkha?It’sinyour heart. within your withsatipaññā heart . You must not practice peaceofmind,freedomfrom suffer of thebody andthedukkha To thinkthat isreally thisbody ispermanent because thisisjustthekilesa’s if notsatipaññā? You’ll seethekilesas which teaches you teaches which to look at the heart dukkha aniccaṁ, of the heart are of theheart diversion. dukkhaṁ and to arise and to arise which the which dukkhaṁ then You and -

Calming the Citta with Pañña 91 Forest Desanas are right His brother His brother noted that not all noted that really a shame for a really a shame for trample all over you. you. all over trample is did not reprimandnot did him bhikkhus. with the other bhikkhus. told him to grab the first Culapanthaka - enlighten , and attained using his satipaññā had to struggle just like you’re doing now. doing now. to strugglehad you’re just like Culapanthaka Venerable the that knew already with the Lord Buddha, his brother did not invite him, him, did not invite brother his Buddha, Lord with the became very depressed and took the opportunity depressed to became very who could not memorize some chants for four months. memorize could not who months. some chants four for had come yet, he told someone to go and fetch the miss- go to he told someone had come yet, . The Venerable Culapanthaka, in addition to his enlight- to his addition in Culapanthaka, Thebhikkhu. Venerable bhikkhus TheBuddha Lord sāvakas sāvakas of the Some had attained enlightenment because his brother disciplined him by him by disciplined because his brother enlightenment had attained dāna for him to go not inviting of the Dhamma the taste to enjoy Not to be able enment, had also attained the supernatural power of being capable of of being capable power the supernatural attained enment, had also the person to fetch So when of himself. a thousand images creating and did he met many Culapanthakas, the monastery, at him arrived He returned Buddha to tell the Lord whichone to invite. not know TheBuddha Lord this. about all the other Culapanthakas When he did this, the robe. by he saw that disappeared. Buddha Lord the and reason, a for this did . an arahant can already You was see it. His brother for how difficult attain could eventually they strived, they when them, but for it was might them. Although you human beings like enlightenment. You’re to power the have least at you power, supernatural any possess not really commit yourselves— must the kilesas. You subdue and destroy be really resolute and earnest. phala, and Nibbāna The magga, kilesas just let the you heart, but here within your the kilesas by away be dragged tend to let yourselves You practitioner. strict with yourselves. should be very So you all the time. ing the You can see this from the scriptures. For instance, the Venerable the Venerable instance, For the scriptures. see this from can You Culapanthaka - invit with him. When disappointed were very they got So his brother dāna for ed to go the Venerable of this, stupid. Because him very because he considered Culapanthaka the Dhamma investigate When Buddha the Lord day. very ment right on that Forest Desanas 92 Calming the Citta with Pañña phala andNibbāna most subtle, willdisappear. Nibbāna don’thave. They toreadabout thembecausethey already the sign.Similarly withthosewho already know themagga, phala this isWat Pa BaanTaad.’ who live Those don’tneed inthemonastery isthis?’Afterseeingthesignthey would monastery ‘What say ‘Oh, they ask arrived, would first they When difference. woulda makeit this isWat Pa BaanTaad. But tothosewho have notcomeherebefore, would toyou, notmake anydifference becauseyou already know that if you were at to put up thename of this monastery theentrance, it Nibbāna The been vanquished, then there is no need to ask where magga aboutnirodha bring remove allthedelusionsthat have blinded thecitta,andgradually You have inorder toachieve tobereallyearnest results. Satipaññā this moment,ifyou’re going tothink,you must thinkoftheDhamma. you arethinkingabout,becausethisistheway ofusingsatipaññā. At ment, thenyou must usesatipaññā. You have toaskyourselves what of beingfooled by thekilesas? this? You get tiredofmanythings, but why don’tyou ever get tired delusion created by thekilesas has thisever doneyou? You have beencontinually deceived by the thinking from the first day of your lives up until today, but what good satipaññā But ifusingamantra doesnotcalmthecitta,thenyou must use You must therefore apply satipaññā because ofthekilesas paññā. keeping You candevelop satipaññā And what ismagga? arahants is fullydeveloped, then allthekilesas, What preventsWhat from beingcalm?You the heart know that itis is justasignpostpointingtheway toNibbāna . For example, sīla, sothere’snoneedtotalkaboutitotherthansamādhi to investigate what thecitta themselves never askaboutNibbāna will appear inyour hearts. Afterthekilesas through thedevelopment ofthemagga. Oncethe luring youluring away from your meditation practice. It’s īa samādhiandpaññā. sīla, within your minds. Aren’tyou tiredof to defeat themagga, thekilesas.Then If you’re reallydesirous ofenlighten- to calmthecitta is thinkingabout.Ithasbeen from thecoarsest tothe because theword or useamantra. You’re already Nibbāna have will and and is. Calming the Citta with Pañña 93 Forest Desanas citta. if not or the become Nibbāna Nibbāna - force are have arisen have The question and all the other . It is not is kilesas. It from your hearts. There hearts. has your from kilesas. If the kilesas What the real truth? is The term kilesas Dhamma, and Sangha, rightSangha, and Dhamma, within will be answered in the purified the in answered be will must also become more subtle. When subtle. more become also must you will understand because it’s the it’s because understand will you is. All that’s necessary is to have your your necessary is to have that’s All is. so out of his mind to ask what the state the state to ask what so out of his mind ? vimutti citta are concerned, this is merely a conventional are concerned, this is merely a conventional must also be forceful. When also be forceful. the kilesas must majjhimā and Nibbāna, Nibbāna, the name is given What it that is Parinibbāna Parinibbāna kilesas, all the the kilesas, it will then destroy overwhelms ? What else could it be? You have to purify your citta, to purify your have citta? WhatYou else could it be? entry into purified.Every question will then answered. be majjhimā , the Middle Way, as suitability. This suit- is the as suitability. Way, majjhimā, the Middle I translate As practitioners, you must be resolute and earnest. Totally commit resolute and earnest. be Totally must you As practitioners, sammati What sammati are more subtle, then the then subtle, more Majjhimā Paṭipadā because the Majjhimā Paṭipadā duty, active and will retire from the ful, then the majjhimā able practice for the eradication of the eradication the for practice able Looking from a purified - disap will questions All truth.same together. perfectly They merge you are, you Wherever of purity. the state attain pear the instant you , Buddha the with be always will Dhamma and Sangha heart. Once the Buddha, your will become the Dhammapadipo—the Light of they hearts, in your Dhamma. They all become the One Dhamma. AsBuddha, far as the Dhamma and Sangha of describing these three aspects of the One Dhamma. But after way will become the One Dhamma. they hearts, in your appeared they’ve yourselves to eradicating all the all eradicating to yourselves sammati. ’ is sammati. ‘Nibbāna purified the die, no doubt. After you will have you done that, have and after you issue. , this will not be an Nibbāna attained be? If you’ve will you where the kilesas. Wherever still have those who issue for It will only be an the by devoured be always will they are, they the kilesas. but world afflicts the that arahant been a single arahant never Nibbāna of purity is or what citta Buddhas’ know within their hearts. The important thing is to remove all the The hearts. their within important to remove thing is know question. be any Then there won’t kilesas. Buddha’s the time and place of the Lord regarding Forest Desanas 94 Calming the Citta with Pañña your onewho knows goal. The thecessation ofthe has forever practice anymore?You’ve ceased.Why already achieved final moment when why theLord Buddha anyway. didn’tyou ‘Why was mentionthis point?’That the reason done sothesāvakas Lordissue. Buddha The you ofarahantship. When get itasthefruit scribe thereitwon’t bean Nibbāna is similartoachieving which on thesālā your goal. Butwhen theotherfoot isliftedfrom thestepandplaced whilst theother foot isstillonthestep. You haven›t yet accomplished steps ofthesālā be Nibbāna. Becausewhen themagga ofarahantship, when infact it’s phala, thefruit tures asthearahatta And immediately afterthat,- in thescrip it’smistakenly described in asingleinstant.At that instant,themagga the when moment, final ticed andbecomeenlightenedyou’ll notbeindoubtat all.At the haven’t practiced, you’ll always beindoubt.Butafteryou’ve prac- becauseit’sfullycontented. es orcriticisms not hungry, nothingistoomuch ortoolittle. by It’snotaffected prais- love and hate, proper, just right, and appropriate, being contented, solute suitability, the natural state ofmajjhimā,beinginthemiddle of doesn’t say that hetakes orgives, for hehasnow arrived at theab- But theonewho hasattained thisstate makes nocomment at all.He Noble Truths. cessation ofthekilesas The of samudaya, nirodha majjhimā The The Middle Way is the means of eliminating which the dukkha. Once Concerning thefour maggas, thefourConcerning phalasandNibbāna, Nibbāna, becauseit’sstillsammati. It’ssimilartowalking upthe kilesas . The Fouris theunbindingsammati Noble. The Truths—dukkha, . They arethebindingsammatiare alsosammati, whilst. They the floor, then right floor, thatright instant at then you›ve achieved your goal, or building, where you placeone foot onthesālā and who hadattained Nibbāna dukkha magga, divided these attainments intoninestages: the has ceased,what elseistheretodo?At the citta had to clarify thispointbecausehadhe not had toclarify completely disappears, you’ll know that it are alsosammati. Nirodha completely gets ofavijjā, ithappens rid and phala although the scriptures de- although thescriptures is what you’re actuallyafter. are stillinaction,itcan’t merges withthephala. would have asked him kilesas, is kilesas, is thecessation is notthe sammati. if you floor Calming the Citta with Pañña 95 Forest Desanas is, is, must must hasn’t dukkha. Nibbāna Nibbāna who must pass must who you become em- become you nirodha nirodha emphasized that . In my own of dukkha. In my own is the cessation . As soon as you’ve got rid of the got . Asnirodha soon as you’ve may be able to remember by heart what heart what by remember to able be may will appear. The different truth theoryand two appear. are will citta . You remember them, but are always doubtful. But always are them, but remember You . Nibbāna , for it’s still fully possessed it’s still , for realized Nibbāna itself hasn’t yet nirodha nirodha , you can’t help but speculate, because your citta because your speculate, can’t help but , you Nibbāna citta has passed these various stages of attainments of attainments stages the citta has passed these various But when After you’ve attained the ultimate goal, all relationships will then will then relationships all goal, the ultimate attained After you’ve . This is what is meant by memory. Please remember Please remember memory. is meant by with the kilesas. This is what this well. ques- then become real. They they’ll are the truth. Your practice, by if someone tells example, For tions and doubts will be eliminated. speculate to is then do can you that all England, London, about you to actually go yourselves you But when minds. in your and imagine - will totally disap minds in your imagined you’ve London, then what is false imagined What you’ve see. you what be replaced by and pear, What’s left impressed actually see. you what and will be replaced by four minds will be the truth. paths, It’s the same with the four in your and fruits, The doubts will be eliminated. them, all your realized you’ve when apart. They worlds different are truth things. and memory are two Nirodha Nirodha be completely realized. of cessation the total for should strive you that it means words, intended it’s interpretusually differentmean to what it from you But the kilesas, of removal the for Instead of exerting to. achieve to with how broiled kilesas, disappear. When the path merges with the fruit, with the a rela- there’s still When merges path the disappear. Buddha the Lord That’swhy tionship. through these nine stages. nine stages. these through , in order to be precise and and be precise to order , in and Nibbāna fruits, the four paths, four sāvakas the arahant amongst all any confusion prevent actually attained them yet. You can only commit them to memory. them to memory. can only commit You yet. them actually attained the Although the things, two different worlds. The the theory whilst truth is absolute, different worlds. two things, the truth. be used to measure instance, For and mustn’t can change the fruits, or the paths, abodes, hear about the heavenly you when and Forest Desanas 96 Calming the Citta with Pañña you Lord Buddha to practice? The whyIf they’re would notdifferent, theLord Buddha the scriptures. Now from youyour thetruth shouldlearn practice. betweento seethedifference them!You’ve from manytruths learned toseewhether itisheavy theloadoftruth ornot,and should carry and speculation isavery heavy load,but you don’trealizethis. You See what it’slike, how heavy itis. theburden Shouldering ofmemory lation for don’tyou alongtime. for Why achange? shoulderthetruth Buddha calledthisvimutti meansFreedom., which allthedoubtsandquestionswilldisappear.seen thetruth, Lord The have disappeared. Doubtsandquestionsaresammati. Afteryou’ve Nibbāna, there’llbenomorecontradictions becauseallthesammati these stages, thenyou’ll know what they are. Afteryou’ve reached or thearahant?’ Butassoonyou’ve practiced andpassedthrough the paths, orthesakadāgāmī ofthesotāpanna , ortheanāgāmī andfruits have arethemaggas questioned: ‘What ; what arethephalas;what are cause they allhave seenexactly thesamething. Before, you would to London,therewould notbeanycontradictions amongstthem,be- contradictions amongstthem.Similarly withthosewho have gone if therewere amillionormore, therewould notbeanydoubtsor For thisreason,nomatter how manyarahants theremightbe, even , of thebody—kesā youfive yourthe parts teaches of ordinationdayhe whenthe on tor Middle Way. You canstudy from thescriptures, orfrom your precep- andthenattainthe teaching the results. Pariyatti paṭipatti, paṭivedha you’veWhen uprooted allofthekilesas,you’ll thenachieve thefull from practice don’t usuallyappear all at oncebut appear gradually. paṭivedha realization Paṭivedha, thegradual ofthetruth. ispaṭipattithe time. This practice by continually investigating to these see bodythem all parts the body, nails, teeth, and skin.You must then apply them in your You’ve thefutileburden andspecu- beenshouldering ofmemory and or result.All ofyour problems burdens willbeshed.The paṭivedha lomā, which meansstudyingwhich thescriptures, practice nakhā, or practice. you’ve When achieved this, it’s dantā, taught you to develop taco, hair ofthehead, is thestudying ofthe or theresults have taught pariyatti, Calming the Citta with Pañña 97 Forest Desanas within said that no matter how many people many people how matter no said that will all come to an end and you’ll forever live live forever and you’ll to an end all come will mettā have to always exhort you teaching that that thinks very highly of itself. This important. very is itself. of highly very thinks that The Buddha Lord if you want to live together peacefully. You should always always should You peacefully. together to live want if you kilesa Therefore, all of you who come to live here, and there are many are there and here, live to come who you of all Therefore, follow the Dhamma follow in peace. The victory of the world is different the victory The from of the in peace. victory of the world . Dhamma to be especially mindful have kilesas. You your watch must of you, the of the display instead should kilesas, but your display should not You Dhamma they’re of whether regardless colleagues, your for or loving-kindness them well. treat should always or not, accomplished or not. You good them. Then should praise then you something, achieved have If they from come of you All harmony and happiness. in peace, all live you’ll to have So you different temperaments. have and different places, one body. to become together blend kilesas the kilesas by caused it wouldn’t millions, if it were even battle, killed in might have you all the kilesas destroy To true peace and happiness. bring you vic- is the greatest yourself conquer To hearts supreme. is most your this kind of victory? want Don’t you tory. The Four Satipatthanas June 27th, 1979 —

For the Lord Buddha and the sāvakas, the Dhamma is most important. They weren’t interested in building temples and monasteries, but were solely interested in their Dhamma practices. After they became enlightened, they were only interested in propagating the Dhamma teaching to the world, like Ven. Ajaan Mun, for example. Did he build any monasteries? All he ever did was to develop his citta to his utmost ability. After he became enlightened, he then tirelessly taught the Dhamma. You should take him as your role model. People all over Thailand and abroad have great esteem for him. After you’ve attained enlightenment, your ability to teach the world the Dhamma will be immeasurable. Think about it! This will only happen after the Dhamma becomes established inside the heart. The heart is, therefore, of paramount importance. After enlightenment, it will have extraordinary powers. Has there ever been a temple or a shrine that can teach the world the Dhamma and make people good? Have you ever seen any shrine capable of doing this?

I’m not speaking in contempt. I’m just saying this based on facts and common sense. I’m not saying that shrines should not be built. The Four Satipatthanas 99 Forest Desanas - and will magga, magga, Paññā Paññā within our which will happen naturally. naturally. whichhappen will until the heart has understood to be in various places other than in the body and places other than in the body to be in various when you haven’t yet become enlightened is counter yet haven’t you when didn’t do it this way. They became enlightened first before before first enlightened Theybecame way. this it do didn’t , for they are found right in these two places which make up places which make right are found these two in they citta, for sāvakas sāvakas When you have the treasure of the Dhamma, then you can share of the Dhamma, then you the treasure have When you contact objects and tactile tastes, smells, sounds, Whenforms, the constantly feed the heart with the right information to prevent the the heartconstantly feed to prevent with the right information Whenheart being confused, anxious or worried. from it’s time to their true nature and let go of them and retreated inward. inward. retreated and of them go and let truetheir nature it. But to share something you don’t have is pure delusion. To teach is pure delusion. To don’t have it. But to share something you Dhamma the - impera It’s therefore and hate. with love it the heart will entrap they them with paññā investigate to tive In places where it is appropriate, I wouldn’t object at all. But in places places all. But in at object I wouldn’t is appropriate, it where In places it shouldn’t then monasteries, forest in like suitable, it’s not where for Thiswill only hurt because it monastery, those places. be built heart.the of you’ve After development the for place is the example, achieved this goal, imagine the benefits you’ll give theworld. I’ve here come who all of you Therefore, considered this point. carefully please be earnest parts the country of the various from and the world, That’swhy you. compassion for have heart. this to take and always I Although in teaching of my responsibilities you. let go never I have I may not always the have time to teach the I laity, always find the can then help you become enlightened After you time to teach you. , the Dhamma propagating by the world The do more harm Buddha than good. Lord You’ll productive. the This our is hearts, teachingsthe benefit will become invaluable. very the citta. So please become more determined—be seri- of developing the about speculate Don’t practice. earnestand ous your in phala and Nibbāna the heart. this to khandhas. Take the five they taught the Dhamma. If they hadn’t yet realized the Dhamma, realized hadn’t yet the Dhamma. If they taught they teach? could they There’swhat no truth in empty wind, no substance to others basis for no and people’s attention, whichwith attract to Dhamma the established have we depend on. But when Forest Desanas 100 The Four Satipatthanas your you walk orsitinmeditation you onlydoitwithyour body, notwith andDhamma.When causing ittobetotallyignorant ofthetruth all devised by thekilesastooppress, depressanddeludethecitta, Dhamma. Don’tget involved withworldly matters becausethey are intensify your efforts. you’ve gained you’ll someresultsandprogressed, beencouraged to lazy. Itisthesameway withthedevelopment When oftheheart. harder. Butifhekeeps losing,thenhe’llbecomediscouraged and encouraged to work be will he profit: a made has who businessman couraged tointensifyyour investigation further. issimilartoa This seen theresultsofyour investigations withpaññā,you’ll becomeen- attentive, andenables paññā the workhorse that directsyour practice andkeeps you mindfuland ate todoso. Don’tbeidle. Paññā calm. You must solve your problems withpaññā develop op them? When youop them?When dowalking meditation orcaṅkama,you should many, andinvolve can’t you justthebody and thecitta.Why devel- categories namely, sīla, our temperaments intothree andabilities. canbesummarized They hard oreasy, it’snotbeyond your abilities. much thandeveloping moreimportant itis anythingelse. Whether your laziness. istheway This ofawise man.Developing yourself is Youits harm. must useyour satipaññā every oflaziness, ofexistence. isthefruit form soyou This must see you who hastopay for itwithdukkha become discouraged andlazy. lazinessiscreated by This you andit’s profit from your practice?When you’re not profiting but losing you’ll future, causeittoberestlessandagitated. which How thencanyou sounds, smells, tastes, andtactileobjects, withthepast,and Don’t remainidlelike atreestump, lacking appreciation for the The Lord BuddhaThe citta samādhi, it’ll be easily achieved. will be cool and heart The because it’sinvolved withworldly matters, withtheforms, taught the 84,000 Dhamma samādhi andpaññā.Sothey aren’treallythat to investigate you’ve at itsfullest.When is extremely important, whilst satiis extremely important, to devise away toovercome that devours your in hearts when it’sappropri- discourses to suit is The Four Satipatthanas 101 Forest Desanas whispering when they were mainly were they when than for anyone else. When else. it’s anyone than for as your friends then you might as well as well might friends then you your as If sitting meditation is hard on your body or if you’re not engaged not engaged or if you’re body your on hard is If sitting meditation Therefore, you must really be earnest. Really commit yourself. The really be earnest. commit yourself. Really must you Therefore, - medita should do a lot of walking then you in any physical activity, mind- your should also develop you the same time, tion instead. At fulness practice depends because significantlyyour onyour it. in- In people’s as other as well body should consider your you vestigation, this because true to see their nature, both male and female, bodies, , mindfulness and wisdom. Magga satipaññā of developing is the way internal be- external and objects, investigating by can be developed forests and mountains. But there are quite enough forested areas forested But there are quite enough mountains. and forests because I really in all respects I am trying my best to help you here. come to this monastery, I can tell people who welfare. consider your I’m not practices. to disturb your not of their social status, regardless the Dhamma. I of contradicting I’m only afraid of anybody. afraid the Dhamma more respect for have I can tell them not to disturb time to speak the truth, I will do so. ‘Don’t bother them!’ I will tell them. meditating. because you’re you, some- to move have coming they’ll see you they If ‘They’re practicing. it is the also tell them when them.’ I will disturb You’ll else. where that’s or dismayed, disappointed If they’re time to see you. proper not my concern, because speaking the truth should be the norm. it’s because they’re If it’s wrong, There with that. is nothing wrong privacy have to essential it’s that They know don’t wrongly. thinking during practice. practice environment in this monastery is fairly suitable, though not though monasteryin this suitable, fairly is environment practice Buddha the Lord in the time of that quite like have continuous mindfulness. It is the same way when you do sitting sitting do you when same way the is It mindfulness. continuous have practice you when master own your samādhi. You’re or meditation is a thorn, mastering and yourself that think mustn’t You diligently. is the kilesas this for thing, is a good like you doing what as your diligently see practicing If you astray. heart to lead you to your kilesas see the and adversary and again. again be born and die, repeatedly you’ll be dead because Forest Desanas 102 The Four Satipatthanas rant, but thekilesas Wisdom canovercome ignorance. Itisthekilesas always likes toberesoluteandstrong, andcanovercome weakness. me warn you that thekilesas practitioner temperament has adifferent andabilities.each Butlet the this happens, Icanassureyou that you’ll achieve resultsanddestroy what Isay. it’stimetoletitallout,Ireallyout.When When been in this situation. I am not speaking without anything to back up also beequallyaggressive. Ifyou shoulddie, sobeit!I,myselfhad time togo easy, you go easy. the kilesas When harder. it’stimetobetough,you When mustit’s betough.When ing meditation, ascalmor insighttoencourage such you tostrive fight, don’t neveryou’ll achieve from result any or sitting your walk- If you eventually might, you’ll win. all your with mad like youfight fighter. If a of way the is and eventuallyThis destroy allthekilesas. be spurred into developingbe spurred your satipaññā, know when you’re knocked out by your opponent? If you do, you’ll have theupper hand andyou don’teven know this. How canyou not enemy andareinsideyour hearts. Mostofthetimeit’skilesas someone else’sbody. Youbecause they are thetruth. caninvestigate eitheryour body or to seeitasacemetery, andtoseeitasaniccaṁ, loathsome nature or Dhamma be theobjectofyour investigation. You must investigate by usingthe can investigate anybody’s body, maleorfemale becausethey canall because You must, therefore, develop satipaññā when you becomeattached to this or that person, thisor that thing. jects, ofsamudaya isaform areoutsidetheheart, which of them.Attachment toforms, sounds, smells, tastes, andtactileob- cause You must always fight the kilesas. You have to investigate using your own devices because samudaya, thecauseofdukkhaiscreated toboth by clinging satipaññā teaching as yourteaching guide, for instance, investigating to see the is themagga, thepath tothecessation ofdukkha.You themselves arenotignorant. Infact they’re very asubha of the body, to see its filthiness or always like tobeweak, andtheDhamma kilesas because they’ve always beenyour to eliminate thisattachment saddhā saddhā are aggressive, you must that make you igno- dukkhaṁ, andanattā and viriya that arises paṭikūla, to fight to that The Four Satipatthanas 103 Forest Desanas is for is for sāsana, or the Lord or the Lord critics accuse sāsana of being kilesas. They are men- to gradually eliminate to graduallyeliminate for doing nothing. But they they But nothing. doing for is vital for the world’s well-being, well-being, the world’s is vital for bhikkhus , you’ll probably not be able to answer their to answer not be able probably sāsana, you’ll teaching essential. The is extremely sāsana’s TheDhamma treasure of the Greed, hate, and delusion are mankind’s deadliest threat. If left threat. and delusion are mankind’s deadliest Greed, hate, never find fault with the pots and pans for not plowing the rice fields, fields, rice the plowing not for pans and pots the with fault find never utensils not ploughs and perform are cooking differentbecause they The charging is for sāsana charger A battery batteries. functions. accusations. Theycriticize the accusations. satipaññā satipaññā develop must you Therefore, clever. The hearts. heartthe of splendor gradthen will - your from ignorance ually appear. make alone can’t be burning hot. Wealth would it the world without this reason, the sāsana cool. For peaceful and happy, you Buddha’s or practiced never If you’ve and an addiction. it of being a narcotic benefited the from Thisspirits. the purpose is uplifting your and courage charging your a physician, how from of the sāsana. If a sick person doesn’t seek help He can only become a corpse. Think about it! Patients well? can he get physicians relying on think they If medicine. and physicians need It’s will surely die. then they and medicine is harmful or addictive, the with afflicted are who people with same the to rely on Only the dead don’t have physicians and medicine won’t. - to rely on medical profes They have still do. the living anything, but and the sāsana or the Dhamma well-being their physical sionals for des- to their get to roads teachingneed health. Cars mental their for whether well, get to physicians and medicine need Patients tinations. the accuse To irrelevant. is not or addiction this is an unchecked, they will tear the world apart. If you use the sāsana to apart. If you will tear the world unchecked, they can the harm can this do? How them what subdue and eliminate and the good people it makes when sāsana be harmful or addictive can medicine and physicians be harmful and peaceful? How world the but drugs you, Narcotic will destroy patients? to addictive tally ill. They can’t tell right from wrong, good from bad. Theybad. from Theyill. tally need good right tell can’t wrong, from illness. the sāsana to tell them, and cure them of their Forest Desanas 104 The Four Satipatthanas the nately investigate body andthen compare andexternal theinternal Mindfulness Discourse, the Lord Buddha nature.true Inthe own body andother people’sbodiesuntilyou seeclearly thebody’s You have toapply satipaññā you’re reallydeveloping your satipaññā. Ialsopracticed inthisway. you mantra adifferent oranew methodofpractice. cantry Then yourtice. Then mindfulness willbecomecontinuous. For example, it. You toenticethecitta shoulddevise techniques different cized. You shouldthinksensibly andfairly. them for doingthis?It’sonly fairthat thekilesas and arecompletelyhidden from view. doesn’tanybody criticize Why them.They’vethe pointofditching attached themselves totheheart the of sick really who’s someone find to hardvery this. It’s and have been for eons andcountless existences. But you don’t know how It’sthekilesas canitbeharmful? don’tsay this.the critics If the Dhamma now you must exert yourself to the full. Use your it willnolonger needthesāsana anymore. It’sthesamewithcitta, cured from your illness, you won’t needyour doctorandmedicine to thestairway. sāsana The soon as you it, reach the stairway becomes irrelevant. You don›t cling anymore. It’s like walking up the stairway to this won›tDhamma eviland goodthe and both transcendneed removedshowfinally howhas removeit it to it›ll them, When them. kilesas, physicians andmedicinetomake you well. minds. Commonsensewilltellyou that when you’re sick,you need that isjustdirt mouthsanddirty a narcotic comesoutofdirty drug Mindfulness is extremely important, andyouMindfulness isextremely important, mustn’t bewithout the with afflicted still it’s When It’s thesamewithcitta. citta , then it has to rely on the Dhamma teaching to taṇhā, andāsava, thenithastorelyontheDhammateaching eliminate thekilesas.It’s the kilesas aiaṭāa Sutta , or theFour Foundations of Satipaṭṭhāna doesn’t teach youdoesn’t teach tocling. you’re When in your investigation ofthebody, your and willletgo ofitnaturally. Right when ithasfullydeveloped, themselves that areharmful helps you remove thekilesas, said that you should alter that are theaddiction! But - should alsobecriti sālā satipaññā or building. As teaching teaching kilesas to prac- to help to -

The Four Satipatthanas 105 Forest Desanas

can also would not be would image clearly in clearly image taught you to be taught you of the body!’ Whenof the body!’ that are within you. are within you. that or the path and the and path or the is about the mental mental the about is or the loathsomeness or the loathsomeness are also in the body and are also in the body asubha are complete in eachcomplete are indi- vedanā magga magga or feelings. Actually, the external Actually, or feelings. are not in the body and the citta, are not in the body and or filthy, and it’s made up of the four the of up made it’s and filthy, or probed into the body, it would slowly decompose and dis- slowly it would into the body, probed here isn›t about other people›s feelings but about the bodily . satipaññā your of the power hearts by your from disappear Dukkha, samudaya, Dukkha, nirodha samudaya, satipaṭṭhāna satipaṭṭhāna the four far from But this is very You should investigate until you see this asubha until you should investigate You , you’ll ditch the perception of beauty right away because ditch of beauty right the perception away asubha, you’ll magga magga the of developing Thisthem. way is the investigation with the way It’s the same of investigation. correct way and the externalof the inner vedanā vedanā internal the whilst feelings, physical or feelings. I’ve gained this insight from my practice and I›m profoundly profoundly I›m and practice my from insight this gained I’ve feelings. the external vedanā not deny that I do but of this, convinced to other people›s feelings. refer If the internal and external vedanās be? Then else could they where satipaṭṭhāna the four satipaṭṭhāna satipaṭṭhāna four the truly, But complete. investigate if you and clearly can see them vividly vidual, so you them. . When you’re absolutely convinced that they’re in yourselves, in yourselves, they’re that absolutely convinced citta. When you’re You with those of other people. compare them it doesn’t hurt if you can anyway investigate you like, but your findings mustn’t - contra dict the truth or the Dhamma. The Buddha Lord until the to practice you not stupid. What’sessential here is for wise, kilesas of asubha This my investigation with happened - with this investiga When myself really involved I got of the body. into tears. I burst that the body tion, I became so disillusioned with I said to myself: ‘So this is to how see the satipaññā truththe seen When you’ve speculate. or imagine Don’t mind. your of it’s just paṭikkūla can see that you elements of earth, fire, andwater, air. How then canyou be- delud your was it truththe seen that realize and of asubha, now You’ve ed? Dhamma. Buddha’s the Lord obliterated all along that imagination appear like pointing a torch at it. a torch pointing at like appear Forest Desanas 106 The Four Satipatthanas of lightof thesuncan’tpassthrough opaqueobjects,The but thelight No otherlightintheworld thanthelightofpaññā. can bebrighter Whatever objectitinvestigates, that objectwillbecomeilluminated. on thelight,darkness willdisappear. It’sthesamewithsatipaññā. may be, it’s just like the darkness of the night. After you’ve turned of your misperception naturally. Nomatter how dark thisperception tiful? You must investigate you’ll untilyou Then letgo seethetruth. iswrapped. How a corpse inwhich shroud, agarment canitbebeau- gether, andthe skinthat wraps theentirebody. skinislike a This of thebody, asthemuscles such and sinews that holdthebonesto- at ease. You’ll theninvestigate for moretruths. will letgo ofthiswrong perception andbecomeempty, peaceful,and don’t contradict the Dhamma investigation basedontheDhamma asubha nitely letgo oftheperception ofbeautyafteryou’ve of seenthetruth defi- You’ll contradiction? this of burden the shoulder perpetually of thebody,seen thetruth how canyou go oncontradicting it,and you don’tseeit.You seebeautyinthebody instead.Butafteryou’ve wipe outtheDhamma anattā, but you you seeitotherwise. When believe thekilesas out by labeling it harmful andaddictive.the sāsanaoutby labelingitharmful ing you that it’sotherwise, ofthesāsana justlike thecritics aniccaṁ, being, ananimal,you orI.According totheLord Buddha, thebody is the But air. water, and fire, earth, of elements four the just it’s and ing, Lord Buddha, ceiving you to mistake loathsomeness for beauty. According to the You cannow seehow powerful andclever thekilesas paññā You must investigate theasubha The Lord BuddhaThe kilesas and seen the harm ofyourand seentheharm attachment that resultsfrom your can penetrate through every object.One who hasthis lightof dukkhaṁ and manage toconvince you that it’sahuman it’spermanent, - constantlychang the body isaniccaṁorimpermanent, anattā, but the said that the body is teaching. teaching, you’ll see the truth. The heart heart you’llteaching, The see thetruth. Asubha Asubha of thebody, aswell asalltheorgans teaching. When yourteaching. When perceptions kilesas can beseenvery clearly, but wipe it all out by convinc - aniccaṁ, really areinde- dukkhaṁ, and who wipe you’ll The Four Satipatthanas 107 Forest Desanas or lull or the - or percep - is continu khandhas. It’ll quietly of the body, then you then you of the body, . With the power the power . With saṅkhāra teaching. But after you’ve you’ve But after teaching. and The Buddha Lord or feelings. there’s no stirring at all. It’ll create there’s no stirring all. It’ll create at you’ll see the mental images appear appear see the mental images you’ll and are firmly established within your sammati it with sammati khandhas. They deceive paññā, and realized the truth of the body, then your then your truthand realized the of the body, or devoid of any sorrow because you’ve com- you’ve because of any sorrow or devoid with , the knower of the cosmos. All the truths that truths All the that cosmos. of the knower , the Lokavidū is called You should choose the method of investigation that suits your tem- suits your that choose should of investigation the method You vedanā investigate must you Next, , you’ll discover that you’ve been deluded all along. When been deluded all along. you’ve that discover paññā, you’ll you probe the citta probe you of tion is concerned, it’s the most subtle of the five five the of subtle concerned,most is the tion it’s On the other hand, saṅkhāra you. to fool mental images create can distinctly it begins will stir before to think. You thought process But with saññā this stirring. feel realize it. The citta you long before you to deceive images ally deluded by these five saññā by are created truths that relative said that they’re merely feelings that appear and disappear. They can and disappear. appear that merely feelings they’re said that or the body of either bad feelings nor bad, or neither good be good, or I in you can there be a human being, an animal, the mind. How they see that using paññā, you’ll them investigated them? After you’ve Asare merely mental objects or phenomena. far as saññā perament. If you enjoy investigating the asubha investigating enjoy If you perament. paññā paññā paññā realized with you’ve . anattā , dukkhaṁ and are all aniccaṁ they heart in nature; are similar - truly loath the see you until investigation this on concentrate should some You’lland definitelyfilthy see sides the of truth the and body. let the kilesas not lazy and don’t if you’re delusion your discard is be- to this body attached still The you’re why reason to sleep. you that mine, is I and the body still deluded and think that cause you’re attached then become You is an animal or a human being. the body and brushto the body aside the Dhamma with paññā investigated alone. the body leave You’ll disappear. will delusion and attachment be anālayo Then you’ll become blissful, You’ll to the body. attachment your pletely severed has made a lot of who a businessman like and feel ease, light and at rich. and become very money Forest Desanas 108 The Four Satipatthanas ning flash,orthelightoffirefly. light- a to disappear, similar they when off flicks occur,and they as flicks on and off. It flicks on to acknowledge the sense data and ideas its pleasureandsorrow for eons. Regarding viññāṇa whatevertakenfive has the It images citta These arenotreal.The the desiresaresamudaya from These , thecauseofdukkhaandoriginate to your delusionanddesires, you mistake themtobesomethingelse. whether you realizethisornotthey stillarewhat they are. Butdue know that they aremerelyphysicalandmental phenomena.Actually, investigate themandwilleventually you’ll Then realizethetruth. khandhas five the of distrustful become you’ll ing theactivities ofthekilesas, five and thendisappear andyou’ll realizethat they areallcreated by the you’ll know that itcomesoutofthecitta,notfrom saññā more, andeventually converges onthecitta.Whatever now appears, investigation becomes narrower as satipaññā because appear anddisappear. satipaññāon creating them. When light of a firefly. Once the believe be attached toavijjā. Ifyou blindly believe thecitta,you’ll also blindly citta, you’ll avijjā. also cherish If you›re attached to the sive ofthecitta,you’ll also bepossessive ofavijjā . Ifyou the cherish one andthesamethingasthey areblended together. Ifyou’re posses- battle. Allthat isleftnow isavijjā. Both avijjā now keep onadvancing withitsprobe becauseit’stheonly thingit When you’veWhen developed satipaññā Satipaññā citta citta. Now, assatipaññā khandhas avijjā. For boththe citta produces themthey willimmediately disappear, justlike the satipaññā and want to know nature. their true You’ll then earnestly will now put forth an all-out effort in waging the final the waging in effort all-out an forth put now will and you have unknowingly become deluded by them. is now capable ofdifferentiating soonas them.As satipaññā advances withitsprobe, thescopeof khandhas has caughtupwiththecitta,itcan’tgo and is always watching, they canonly avijjā is deceived by the fivedeceivedthe byis conjured up as the objects of by continuously investigat- are together. Satipaññā and thecitta understands more and or cognizance, it citta, you’ll also have become or khandhas. saṅkhāra will

The Four Satipatthanas 109 Forest Desanas has Mun of an , avijjā to cause any- ? sammati Dukkha said that this is the this said that can pass away in any can pass away As soon as the citta endeavor comes to an end, endeavor pass away in any position pass away left to be eliminated. After left to be eliminated. will then drop its atomic bomb on its target and target bomb on its its atomic drop will then vusitaṁ brahmacariyaṁ. which has been investigating relentlessly, will now will now relentlessly, which investigating has been has crushed will also be de- , all of its enemies avijjā paññā arahant An arahant he passes away. when citta It can’t enter the , and remains in the body. sammati satipaññā satipaññā Satipaññā Satipaññā , for , for an arahant So there is no reason why to cause any trouble. is , can’t enter the citta dukkha-vedanā, which is sammati arahant arahant After posture, either standing, sitting, walking, or lying down. He can pass or lying down. either standing, sitting, walking, posture, Ajaan Tan in any position of his choosing, what just like away this? It’s because for the reason And what’s had said in his biography. the couldn’t an arahant So why more trouble. that he sees fit,when he has already transcended arahant appropriate. he finds in any position that his last act, can’t pass away vedanā , the ceaseless cycle the master of the vaṭṭa-cakka of birth and death, else comes to an end. The result everything then has been destroyed, else. will surpass exertion everything strenuous your obtained from the present perceive You’ll will all be removed. misperceptions Your with problems no more have you’ll or die, live Whether you clearly. After die. may you how problem no It’s future. and present, past, the then there are no more problems, where to the level attained you’ve for So there is no problem else ceases to be a problem. everything an itself stop investigating because it has nothing more to do and no it has nothing more to do and because itself stop investigating There aren’t any kilesas to solve. problem stroyed. stroyed. been freed, the knowledge that freedom has been realized will appear has been realized will appear freedom that been freed, the knowledge This the bhikkhu’s is where simultaneously. right but here. else, not anywhere end of the holy life: can do. Retreating is not possible. When the investigation has been has When the investigation is not possible. Retreating do. can consummated, Thenit. demolish completely births of seed the existences, and there is no that see clearly and you’ll destroyed will be completely The Buddha Lord you. for more birth death and The Ovadapatimokkha July 12th, 1979 —

The teaching of all the Buddhas as encapsulated in the Ovādapāṭimokkha can be summarised into three main topics. One, Sabbapāpassa akaraṇaṁ: to avoid doing any kind of evil. Two, Kusalassūpasampadā: to develop wholesome or meritorious actions, which really means the development of wisdom. Kusala means skill- fulness, mastery or wisdom. Three, Sacittapariyodapanaṁ: to purify the citta until it becomes bright and pure. Etaṁ buddhāna sāsanaṁ: this is the teaching of all of the Buddhas. These three endeavours form the basis of the Lord Buddha’s teaching. He then elaborated further, Anūpavādo: to abstain from criticising others. Anūpaghāto: to refrain from hurting others. Pātimokkhe ca saṁvaro: to adhere strictly to the monastic discipline. Mattaññutā ca bhattasmiṁ: knowing the right measure of dispensing with the four living requisites, such as eating moderately. The Lord Buddha said that we should know moderation and the right measure, which means knowing what is suitable or appropriate. Pantañca sayanāsanaṁ: to seek and dwell in seclusion and solitude. Adhicitte ca āyogo: to develop the citta until it becomes sublime. Etaṁ buddhāna sāsananti: this is the teaching of all the Buddhas. The Ovadapatimokkha 111 Forest Desanas

- fort for the for taco. These or theoreti- will gradu- using these from your hearts. hearts. your from dantā, teaching that you you teaching that teaching. Don’t merely teaching. taṇhā nakhā, and lomā, pariyatti called this pariyatti āsavas taṇhā and āsavas is the practice of Dhamma is the practice . You’ve got to do got . You’ve samādhi and paññā or preceptor who taught you at your your at taught you or preceptor who is the gradual and complete realization of is the gradual and complete realization or path to the cessation of suffering, which to the cessation or path kammaṭṭhānas: kammaṭṭhānas: kesā, are considered to be your most important tools your be to considered are because they like to hide behind kesā like because they , the hair of the magga is the magga Paṭipatti Paṭipatti theoretical study. won’t be able to hide behind them because paññā to hide behind them because be able won’t dantā, the teeth, taco, nakhā, the nails, lomā, the hair of the body, kammaṭṭhānas kammaṭṭhānas You have to be resolute with the Dhamma resolute with the to be have You You have to uproot the kilesas, to uproot have You Then the them to see their true to study natures. have You cal understanding. However much you might have studied, it’s still might have you much However cal understanding. pariyatti, have to correctly apply in your practice. It can’t be considered your It can’t be considered your practice. to correctly in your apply have Thetrue Buddha Lord possession yet. This excellence. moral of of the kilesas, and the development removal Dhamma skim over it or after having read it and committed it to memory, then memory, to it it and committed read it or after having skim over genuine your it’s not yet because possession, own as your claim it a memorypossession. It’s only of the Dhamma bhikkhus’ of the bhikkhus’ the end at recited are that These the verses are discipline. the monastic Pāṭimokkha, the to review nightly meeting five five for uprooting births and existences, for the destruction for of the vaṭṭa births uprooting and existences, for of the kilesas the removal , and for saṁsāra fundamentally consists of sīla, fundamentally consists Paṭivedha this yourselves. Dhamma. practising from It’s the result gained truths. noble the four teachers, the scriptures either from your or from to study you’ve First, upajjhāya your especially from the ordination five kammaṭṭhānas kammaṭṭhānas head, parts of the the thirty and the rest of two , the bones, the skin, aṭṭhi body. kilesas lose sight of this mustn’t you are, you them. Wherever ally expose It should be and subtle. undertaking which is highly sophisticated the government for not periodically working like done continuously, or seasonally like farming that starts in the morning and finishes in use this mustn’t You does its work. the world This is how the evening. Forest Desanas 112 The Ovadapatimokkha on youWhen haven’t developed anypaññā ing andanalysing. You mustn’t doitblindly, norspeculate aimlessly. ofthebody withyourparts resourceful and versatile paññā other any bones,or the flesh, the skin, the teeth, nails,the the head, you shouldmindfullyinvestigate thehairofbody, thehairof or thepath assatipaññā factors such , samādhi, inyoursuffering hearts, then you must strive indeveloping themagga isanother waydreaming instead,which ofthinkingaimlessly. lessly, except when it’s sound asleep. it’s not, then it will be When isn’tasinglemomentwhen thecitta There thecitta Normally treat andconverge inside thecitta, flows re- of the thoughts solidateAfter your thestrengthofcitta. samādhi Without and canbefound everywhere if you justlookat themobjectively. of your investigation,lomā, for instance, arealsothemagga like kesā, any will then definitely gravitate toward the ever-present lures ofthe touseforcekilesas. For anddisciplinetofree thisreasonitisnecessary lures ever-present the toward gravitate definitely then will having except when sleeping,andit must always beforemost inyour mind, continually bothday andnight,sitting,walking, andlyingdown, are very subtle. For thisreason,you have toprobe and investigate ous, but notwearisome. It’sa delicate pieceofwork becausethekilesas nine tofive, isdoneseasonally. whilst farming sons, for example, workers thecivil servants andfactory work from tive. world’s The hastimeframes, undertaking schedules, andsea- lence andeliminate thekilesas, worldly methodinyour Dhamma If you’re intent on bringing to fruition thecompletecessation tofruition If you’re of intentonbringing But your practice isdelicate, comprehensive, intensive andstrenu- sati kammaṭṭhāna to calmyour citta sati method that Ihave willhelpcon- previously explained. This sati, thecitta always directing it. You must practice all the time, using of your toeradicate choice thekilesas.For example, likes to drift andscatterlikes todrift itsthoughtsaimlessly. will drift aimlessly and becomeweakened.will drift It by curbingyour thoughtprocess usingany - taṇhā andāsavas, becauseit’sineffec practice todevelop moral excel- yet, then you must first rely youyet,mustfirst then will becomestrengthened. is freefrom thinkingaim- and . The objects viriya. The prob-

The Ovadapatimokkha 113 Forest Desanas means means chanda , which are like , whichāsavas are like - mindful or continuous definition and that ceaselessly oppress the ceaselessly oppress that , then the direction. If there is sati one of the factors of the iddhipāda sammati sammati , you’ll not be concernednot be with you’ll dukkha, are here means being attentive. This is the here means being attentive. - rely on the continu therefore must you are the main culprits. You mustn’t think that that think mustn’t You culprits. are the main until it becomes sampajañña āsavas āsavas and you can achieve any objective. By any objective. can achieve you kilesas kilesas of the the enticements from will attack you. Citta you. will attack will retreat. But if you don’t have any mindfulness, then the any mindfulness, have don’t But if you retreat. will citta kilesas This exertion is completely different from all other exertions. If Thisis completely different other exertions. all exertion from the Dhamma develop To to fall under their spells and influence, influence, their spells and citta to fall under your attract that magnets deluded. and to become to suffer, be born, to to die, you drive that The it is anything else. You must therefore summon all of your efforts to all of your summon therefore must You else. it is anything sati your develop your your kilesas Viriya Viriya suffering. freedom from for to delight in the exertion constantly must You in all postures of exertion. relentlessly to strive They heading. are see which thoughts to they direction your watch head in the kilesas’ almost always kilesas ous application of your diligent efforts. You have to strive and exert exert and strive to have You efforts. diligent of your application ous Chanda, to the utmost. yourselves the With accomplishments. is crucial to your to success, or the key iddhipāda you truly from be free to intend you ness. Being always mindful of and attentive to what you’re doing, you’re to what of and attentive mindful Being always ness. This is practice. of and doing it purposefully, or the correct way is sati right. also the magga and it is exertion, be always to the brim, is full determination you’ll If your the time. exerting, enduring and No persevering. matter how difficult itgets, This be tough and resolute. is due to will always but not waver, you’ll - gal that magnet a like acting resolve, strength of your unyielding the and become stronger You’ll efforts diligent and energy. your vanises activities in worldly of or engage be fond mustn’t You more resolute. already experiencedYou from the yourfirst birth. day ofyou’ve that them, still enjoy If you all interest and curiosity. lose now should by are concerned, still cling to them. As far as practitioners the you’ll is the kilesas. The kilesas world other workers. stop to rest like heart, and never Forest Desanas 114 The Ovadapatimokkha have torelyonahigherlevel ofsatipaññā to eliminatetaṇhā thekilesas, then you’re not crazy, level but this normal of between things. Ifyou have enoughsatipaññā of thekilesas. influence the under completely is heart snarl. traffic Your a causing what’s notproper, like sittinginthemiddle oftheintersection and cleanliness from filthiness,right from wrong, and what’s proper from distinguish, you merelyknow, but you don’tknow good from bad, cleanliness. and can’t betweenfilthiness You difference the tell can’t because you be may you filthy howyou bother doesn’t yougo.It er kilesas knows, from but wrong. itcan’ttellright tally devoid ofsatipaññā, then you’re crazy because your merely heart He isn’trational becausehedoesn’thave anysatipaññā. Ifyou’re to - hisactions,supervise orwrong. andtotellhimwhether they areright ing his whims and fancies because he doesn’t have any streets, pays noheedtowhat follow andwrong, anddrifts isright - good orbad.Aderanged personusuallywanders aimlesslyalongthe is extremely vitaltoyour sanityandtellsyou what’s orwrong, right don’t have any definitely followprotected bywill the it satipaññāthen , has torelyonsatipaññā because thecitta and discerning. for making the heart sublime, magnificent, courageous, skilful bright, isanindispensablewhich ofthekilesas,and toolfor thedestruction ofyourexertion becauseit’spart practice. Vimaṃsā isfreedomfromwhich dukkha. You’ve to tirelesslyattend to your far away from your exertion, for thiswillleadyou toyour objective, citta Your actionswillbedirectedby theall-pervasive andpowerful The iddhipāda. of theiddhipāda. whether you’re sitting,standingorlyingdown, andwherev - citta must always bepossessedwithsatipaññā You don’thave anysatipaññā satipaññā, then you must be insane, becausesatipaññā itself can’ttellgood from wrong. from bad,right It You mustn’t letyourselves andmindfulnessbe to tellit,andkeep itsafe andsecure. Ifit’snot āsavas , asyou wouldand like to. You that isdeveloped by your to helpyou discriminate satipaññā like normal peopledo,like normal to supervise it, to supervise means is not enough kilesas. Ifyou satipaññā paññā, to The Ovadapatimokkha 115 Forest Desanas that that that is that can still samudaya samudaya When it’s āsavas. and āsavas. teaching. If teaching. to be effec- directing it. directing samudaya samudaya and and satipaññā satipaññā the application of dili- application the or - to exam have kilesas. You so that you can see clearly the see clearly can you so that far exceeds the Dhamma far exceeds sati. with sati. calm gain It’ll only Look into this heap of noble truth whichnoble of heap this into Look . How can you find of dukkha. can How you is the creator concentrated on your meditation subject and not and subject meditation on your concentrated , and es- kilesas , and the destroy to be able Then you’ll practice. will then attain calm. attain will then citta To keep the citta keep To You have to investigate with paññā to investigate have You You haven’t yet developed the Dhamma the developed yet haven’t You sati sati have always must you thoughts, to other drift away tablish calm. calm. tablish Dhamma The time to investigate, you must do it with the resourceful and ingenious ingenious and the resourceful do it with must you time to investigate, and other people’s body own your investigating example, paññā. For - then comparing and them. This of devel bodies, correct is the way truths because noble see the always . Thenthe magga oping you’ll especially the truths of dukkha everywhere, they’re this reason, the kilesas the kilesas. For to destroy enough tive ine the top, the middle, the bottom, and each side. Theeach the bottom, and side. top is the head, the middle, ine the top, . feet bottom is the the and What is also look inside. must or the rūpa-khandha. You body is your There there inside this body? together are pieces of bones connected the by the skin and cushioned in between by wrapped the sinews, by by itvery a isflesh. covered thin Externally, sheet of skin, and that’s so de- you’re because can’t see this yet you all there is to it. However, taṇhā kilesas, ashamed of your should be very luded. You pile over the hearts of every sentient being. Are dukkha Are sentient being. the hearts of every pile over desiring? Samudaya worth them to counter have this reason, you them? For from any happiness truth, whichwith another noble is hostile to them and is the weapon them. This truth destroy to the magga, is noble exertion. effortgent and strenuous ac- to investigate have You body? What is there in your truths. noble the Dhamma not contradict to the truth,cording and must the of influence the under be you’ll do, you you of skin, but shouldn’t really be deluded with this thin layer You of the kilesas because the power are, needed to defeat them. needed to defeat Forest Desanas 116 The Ovadapatimokkha the body toseeitasasubha,orrepulsive, asaniccaṁ, infiltrate investigation.your investigate to Though try might you this see thebody. Isaw itthat way. investigating, became deeplymoved. myheart theway That’s you’ll verybecame wasit if as light, fly.to about that time the During I was behind justtheskeleton. Ibecamemoreimpressed whilst thecitta sualising untilthebody began to decomposeanddissolve, leaving dissolves. willitlooklike What when it’sdead?Ihadtokeep on vi- composing, Icouldseethisvery clearly. decomposesand Itgradually Ivisualizedthebodyde- gradually could Inotbeimpressed?When as they areall the same,part, and repulsive. impermanent So, how every aspect and every organ of the body, both the top and thebottom willappear,truth andIbecameprofoundly moved. Paññā spreading over blotting paper. ishow This paññā ofthebody, part any particular paññā with mefor alltheseyears. Butwhy didn’tIget toseeituntiltoday?’ It’s asifthisbody justappeared today althoughithasalways been of theLord Buddha. Butwhy didn’tIseethisbefore, andwhy today? ofthisbody following ofseeingthetruth for thepurpose theteaching have been investigating this body from the first day of my going forth, didn’tIseethisbody like thisbefore? Why I Why? thinking: ‘Why? moved by it that rolling down tearsstarted my cheeks. I couldn’t help hashappened Igot tome. toseeitclearly,This When Iwas sodeeply you seeit, you’lltaco. When truly beovercome by your disillusion. Youthe truth. have, ofkesā toseethetruth vestigation. You have toinvestigate over andover again untilyou see It’s, therefore, absolutelyvitaltodevelop satipaññā is how you contradict the Dhamma ishowlightful. This you seethisbody, every piece, every organ. This paṭikkūla asaliving person,attractive,, thisliving cemetery andde- or filthiness of heap this Youmine.see and I, being, human a is see I was reallyimpressedby thisrealization. Whenever Ilooked at kilesas can still prevent you Allyou from seeingitassuch. can and arebeguiled by thekilesas. would spreadover melike ink lomā, dukkhaṁ andanattā, will probe, thenthe to directyour in- nakhā, dantā and examines The Ovadapatimokkha 117 Forest Desanas - - had and and appears, appears, sāvakas and the sāvakas or the discourse on the discourse on the or Separate them apart them their to see Separate dukkha dukkha. Wherever is Satipaṭṭhāna Sutta Satipaṭṭhāna and upādāna. Thisavijjā bhikkhu. This is the task of the is how . You have to keep a tight rein on your investigation, not investigation, on your a tight rein to keep have paññā. You - investi time you every way the same the body see won’t But you You shouldn’t be concerned or worried about anything. Just think Just shouldn’t be concerned about anything. or worried You - can inves You investigation. object of your from it to stray allowing and both internally externally, internally, a body as the body tigate particular any part can investigate you example, For and externally. nail, teeth, or skin. This is body-hair, such as head-hair, of the body, another per can investigate You body. as a the body contemplating gate it. You’ll see it differently each time. But it’s still definitely seeing definitely still it’s But time. eachdifferently it see You’ll it. gate same in- with the be moved also won’t You the truth the body. of The- emo differs one another. from each because realization tensity, depending on the to differ has accordingly, therefore, tional impact, should investigate you This way is the investigation. of your nature with The Buddha Lord body. then compare it with your and son’s body, the in elucidated clearly had and weak tired and weary, very become you’ll do, you tion. Whatever to lose to the of any mental strength. This is how devoid exhausted, Buddha the Lord become enlightened, kilesas. To of dukkha the road truths, noble of the four the road to traverse . Let’s face it, dukkha samudaya this dukkha to examine have You to probe. have you where that’s dukkha. is undergoing the object that dukkha-vedanā principle, to the natural because according true nature, is a mental phenomenon. It isn’t the orflesh, the the skin, body, the you should investigate. should investigate. you you carry you wherever of bones that with a heap alone you’re that sitting, sleeping, or discharging- excre walking, you’re whether go, concern this for and worry your entirely consumed by ment. You’re become attached The more you to do so. because it’s its nature body, worry will your the more heavy to it, considering it to be I and mine, exer to put forth your not be able you’ll become to the point where Four Foundations of Mindfulness, that you should investigate both should investigate you that of Mindfulness, Foundations Four taṇhā, of the kilesas, the internal the removal and the external for body , āsava Forest Desanas 118 The Ovadapatimokkha becomes deluded with its own interpretation and definition, by definition, and thinking that they’re interpretation own its with deluded becomes what they are. It’sthecitta that they arebeingafflictedwithdukkha?Ofcoursenot! show anysignsofpain,show anysigns ofanxiety, orshow anysigns person, isthereanydukkha? afflicted being with really is What pain. of lot a feeling you with apart with afflicted thatbeing bones are the must notretreat, but must really concentrate onyour investigation of examine withpaññā tothisdukkha , andwheredukkha doesthis rise You shouldlookat dukkha paññā appear becauseit’stheirnature todoso. You shouldinvestigate with ofthebody. part particular Noneofthemknow anything. merely They anything. dukkha The with afflicted being it’s that know doesn’t phenomena. body-hair, thehead-hair, thenails, arephysical ortheteeth,which use tions arethework ofsaññā defini- and interpretations your of All phenomenon. a also is body clearly that dukkha alotofdukkha. dering and thebody becomeentwined, thecitta Dukkha Dukkha knows. It’snot dukkha. gating. Isthecittadukkha?Arethey thesamething? with The skin, flesh and bones are similar in nature and don’t know don’t and nature in similar are bones and flesh skin, The when Even You must now separate thecitta saññā dukkha? dukkha, that they are this and that. You have to keep oninvesti - to seethemasthey are, thenyou’ll beable totellthemapart. is real,sothe citta,theonewho knowsdukkha .Afteryou’ve to conjure up the notions that this or that object is afflicted thatthatis or notions object this the up conjure to Is the bone really being afflicted with afflicted being really bone the Is dukkha is justaphenomenon or sabhāva-dhamma, andthe the object that’s being afflicted with that’safflicted object being the dukkha, that appears alsodoesn’tknow dukkha is completely engulfing the body, the body body, the engulfing completely is If you investigate withpaññā,you’ll seevery until you nature. realizeitstrue gives What that’s being manipulated by thekilesas that interprets and defines them and then and them defines and thatinterprets When the bones are being burnt, dothey thebonesarebeingburnt, When that they’re me and mine. Oncedukkha is justdukkha.Bonesarebones. from dukkha, and are about to burst will bedupedintoshoul- . The citta dukkha. The dukkha. Itdoesn’tknow appear? You should dukkha? dukkha. You In adead merely or any that The Ovadapatimokkha 119 Forest Desanas to dukkha dukkha was. But was. dukkha— wouldn’t be wouldn’t and becomes very becomes very or death. Because or death. to deal with the crisis, to deal with the crisis, that enables the citta enables that won’t be won’t magnified and dukkha.” Every part of my to get you to safety. Thishas to safety. you to get until I understood the nature until I understood the nature will step in. You can’t remain will step in. You of the body. The citta of the body. now thoroughly understands the understands thoroughly now is also real, they all are real, so they won’t disturb won’t all are real, so they is also real, they will separate. Then the dukkha will separate. citta because the citta, wouldn’t intensify. Even if Even it intensify. wouldn’t does, like when you’re about to So how can you have any qualms about dukkha have can you So how When you get into a crisis, paññā into a crisis, get When you each another. At the time of death when the dukkha when of death the time At each another. Paññā are all real. Paññā should just let it then you can’t stand it anymore, you and severe and death illness, birth, ageing, been investigating You’ve happen. you from the very firstyour So daywhen of practice. beckons, death After enlightenment. for practice it if you from shouldn’t run away What become deluded again. won’t become enlightened, you you’ve be wouldn’t all real? You they’re be deluded about, when could you —the one who knows sukha knows and the citta—the one who death dukkha, affected in anyway; it would remain calm and collected. You’ll see remain calm and collected. You’ll it would affected in anyway; clearly. this very get out of hand. No matter how painful the body might be, it won’t it won’t be, might painful the body how of hand. No matter out get afflict the of the citta the nature and of the body, , the nature of dukkha nature of paññā power due to the investigative itself, analyzed up until the point of seeing the truth clearly, then the the then truththe of seeing the point up until analyzed clearly, citta and the comfort.in and Thispeace in live now can You are. they as them see with paññā. one investigates when is the way ignorant and helpless. When you’re up against the wall, you’ll have have you’ll the wall, up against When you’re and helpless. ignorant satipaññā to develop to rely on yourself experi- my own this from you I’m telling to me. happened already forever not “You’re I said to myself: speculation. ence and not from wise and can become you in a crisis, or stupid. Whenignorant you’re paññā to develop be forced smart, because you’ll cornera into by driven you’re when like the dukkha severe how apart. That was seemed to burst body satipaññā with satipaññā on investigating I kept of the citta. Then and the nature the of the body, of dukkha, the nature dukkha merely be the dukkha it would die, Forest Desanas 120 The Ovadapatimokkha the creator ofdukkha.If samudaya of your dukkha. and viriya saddhā possible for your practice, sothat you canconcentrate your sati, ronment. Ihave mybesttoprovide tried you withasmuch timeas remain complacent.You’re now living inasecludedandquietenvi- therefore vigorously develop paññā,andmust not thisenterprising isthepoweris theretobedeludedabout?Such ofpaññā.You should naturethe true nature ofsaṁsāra , andthetrue ofsammati then . What nature, realizedhistrue truly aswell nature asthetrue oftheworld, you’llThen become a untilyou andtheexternally becomeenlightened. thing, internally body, aswell astheentireworld ofsaṁsāra. You’ll investigate every- satipaññā everytechniques now you andthen.When continually investigate, ful, andversatile. Itwillbehelpfulifyou can comeupwithdifferent cause ittoincreaseordecrease, becauseit’stheabsolutereality. everything isperfect, peacefulandnatural, andwhere nothingcan boldness left,becauseyou’ve arrived at therealmofnormality, where goal, afteryou’ve becomeenlightenedthentherewon’t beanyfear or tion ofdukkha,you have tobebold.Butafteryou’ve achieved your relentlessly until you you die. When traverse thepath for thecessa- fearless infacinguptodukkha-vedanā paññā kilesas. You must, therefore, helpyour withyour hearts viriya, your areconstantly being oppressedandsubjugated hearts by the help, from alltheoppressive kilesas. be bold,you’ll bebold,for thisisthenature ofpaññā enlightened, you’ll it’stimefor you stillbefearful andbold.When to are all sammatito fear? They bold orfearful either. isthere istheretobe boldabout?What What This isthewayThis ofinvestigating withpaññā.You have toberesource- Whether you’reWhether standing,sitting,walking, orlyingdown, and will bevery powerful, andyou’ll beable toprobe theentire , in acquiring freedom,orat, inacquiring saddhā leasttoalleviate some To alleviate dukkha,you have samudaya tocurtail , on rescuing the heart, which isconstantlycallingfor which on rescuingtheheart, Lokavidū, a knower of the world, one who has or conventional reality. But if you’re not is not curtailed, thenyouris notcurtailed, dukkha or pain. You’llpain. or keep fighting on or magga, tobe paññā, sati,

The Ovadapatimokkha 121 Forest Desanas as your refuge. As far as refuge. as your is the chiefis the culprit. In the - sensual for craving namely, - be practice in your to guide you or the rains retreat, you should inten- you retreat, or the rains Buddha the Lord Discourse, or the First and take the Dhamma and take or austere practices in order to consume and receive to consume and receive in order or austere practices is not in the scriptures, but in your hearts. The hearts. scrip- in your but is not in the scriptures, You have to strive and exert yourselves to the utmost at all times, times, all at to the utmost yourselves exert and to strive have You sup- of making merit generously by way devotees’ That’s the lay kāma-taṇhā sify your practice. Don’t be concerned with anything. Your food and food Your concernedbe Don’t anything. with practice. your sify take You the laity. been plentifully supplied by requisites have living up the dhutanga day and night. If you’re not engaged in any physical activity, and your your and activity, physical any in engaged not you’re If night. and day do a lot of walking should then you lethargic, becomes very body do a lot of sitting meditation, If you body. your to exercise meditation utilisa- the and body, parts your of various the to painful very be can it your This for postures is not in balance. not good is body tion of your After you’ve and lie down. sit, should equally stand, walk, health. You meditation walking do then should you position, sitting the of out got changing really tired before This get into another posture. until you It’s also healthy mental development. of practising way is the proper During the function smoothly. body your and makes body, your for three month period of vassa end up But you practice. meditation a small amount to speed up your that times of the number at Look normallydo. you than more getting almsround! on your bowls to empty your have you supporters the lay for shouldn’t take But you porting this monastery. be intimate should always with them. You intimate granted or get with the Dhamma cause it’s the only correctYou should way. firststudy andcommit of mental practice them in your then apply and them to memory, development. s and the Dhamma. names of kāma-taṇhā, the kilesas and the Dhamma. tures just list the to rely on the Dhamma have You samudaya samudaya Therefore, be alleviated. won’t Sutta Dhammacakkappavattana of samudaya the three aspects pointed out They are in not-becoming. for and craving becoming, for craving ity, sensuality for The hearts scriptures. and not in the real craving your or Forest Desanas 122 The Ovadapatimokkha done thisbefore. new initiatives andideasthat willattract your interest.Imyselfhave your practice becomesdull.You shouldusepaññā ofsatipaññātechniques tating with the same meditation subject. You different should try ofpractice andpaññā.Itcanbetediousifyoutechniques keep medi- You shouldtake control anddiscipline your withthevarious hearts your that heart is constantly craving and producing a lot of wondering aboutotherpeople’sbusiness. You shouldonlylookat to follow. You shouldreallyexert yourselves. Don’twaste your time I began careertoserve myteaching asanexample for mystudents piṇḍapāta way. farasthedhutanga As should consistentlyconcentrate onyour practice. isthecorrect This Nothing inthisworld but iscertain, you You shouldn’tbeconcerned. the nature ofthisworld that isfullofaniccaṁ, orfull,having thisisjust plentyornotisconcerned, being hungry or almsround is concerned, Ihaveor almsround isconcerned, practiced thisever since to turn yourto turn citta practice ofnotacceptinganyfood after around. It’snotgood when dukkhaṁ andanattā. to comeupwith samudaya. Investigation Methods — July 18th, 1979

It’s not unusual for a Dhamma practitioner, who traverses the path to the cessation of dukkha, to encounter problems that arise from practice, with the only exception of a khippābhiññā, one who becomes enlightened quickly. But for you ordinary practitioners, there will be problems to solve. You›ll have to muster all of your mental resources to solve them. Your mind will be spinning like a Dhamma-cakka or wheel of Dhamma. When you’re developing paññā, this is the way it will be. In developing samādhi, you’ll have to use sati to control and subdue the citta. When there is no sati to control it, the citta will ceaselessly think and conjure up images to deceive you, although they are just shadows. The producer of these images is inside the citta, but the shadows are projected outward to fool you to become obsessed with them. This will happen to every practitioner. If you don’t know this fact, then your citta will never calm down. You should, therefore, always watch your citta with sati; then when it begins to conjure, you’ll feel that there is something emerging. But you usually won’t know this because it only emerges when you’re not mindful. You’ll Forest Desanas 124 Investigation Methods watch thecitta mental factorthat functionsasawatcher. You shoulddevelop itto you’re agitated and restlessthoughts are beinggenerated. Sati parts of thebody orrūpa,investigatingparts thefeelings or vedanā some calm,you investigating shouldbegin withpaññā itasadevice to calmyourchoose mind.Afteryou have developed your mind, by concentrating your attention at your mantra develop your should you benefit, ing you, both day and night, without any beneficial result. If you’re seek- never stoporbecontented.Itwillkeep on thinkinganddeceiving mental concoctionissamudaya. Nomatter how much itconcocts, it’ll but your thoughtsonworldly kindofsaṅkhāra matters will.This less andagitated. Dhamma calm. It’llcurbyour thoughtsand imaginings that make you rest- because itdoesn’t make you restless oragitated, but it makes you kindofsaṅkhāra This be solely aware of your mantra generating. concentrate your awareness at right thecitta ated. You must notspeculate ortheorize, you must it.Just experience developing calm, you must focus your mindfulness at the me, so Ireally know it. If it hadn’t, how could I tell you? you’re When isthewaythis inmind.This itreallyis, ithasalready happened to watching, so how canthecitta ing your citta you’re beingobsessedwithyour thoughtsbecauseyou’re notwatch- images. You might think that you’re sitting meditating, but actually deluded andobsessedwiththemby creating morethoughtsand up thoughts and imagesconjuring without end. You then become you’ll aremerelyshadows. already becomedeludedwiththem.They only realizeitafterhasalready conjureduptheseimages. Bythen If you useamantra All ofyour conceptualisingiscreated by saṅkhāra where your thoughtsandimages arecreated. Sati where allyour thoughtsandmentalimages arecre- or mentalconcoctionisnotsamudaya, but magga, as your concentrating device, thenyou should doesn’t make you restlessandagitated, find any calm. You should always keep whilst keeping on reciting the mantra. sati to be firmly embedded in embedded firmly be to to seewhat thecitta the thirty-two that keeps on citta where if you is not (that is a or is Investigation Methods 125 Forest Desanas saññā to continually to continually will all gather inside, and inside, will all gather - turn into paññā, and even will then disappear. From then From will then disappear. should ceaselessly investigate with investigate ceaselessly should Saññā citta ; they or asubha; they are repulsive ; they paṭikkūla calms down, the kilesas the calms down, must accompany every task, like the development the development like task, accompany every must the external body, either the body of a man, a woman, of a man, a woman, either the body the external body, or neutral), of the heart and of the body. Keep on Keep the heart of or neutral), dukkha of the body. and which is indispensable like household medicine, must be must household medicine, like which is indispensable Sati, Sati, When the citta In the beginning stages, your investigation will generally be generally will investigation your beginningthe In stages, , and they get old, get sick and die. This sick and die. old, get are impermanent get or aniccaṁ, and they The trueis everybody. with investigating with the methods that work for you until you become become until you you for work methods that with the investigating enlightened. can be sukha , can be serve will calm of This state temporarilywill disappear. cravings all next and plan your rest, recuperate you’ll camp where base as your disturbed and agitated restless, be always you’ll calm Without move. heart your of feeding hear or think. This the way is see, you what by rested After you’ve anxieties. and of dukkha, worries with the poisons - should then investi you of calm, this state from enough and emerge with paññā gate They in similar are body. your with it compare and animal, an or nature: they are filthy or sati of insight or vipassanā. If sati , and the development of calm or samatha it will turn then into speculation investigation is not directing your or saññā. Sati Sati present. ever paññā. experienced result of your the yet haven’t you because or speculation, on sati to rely have results you achieve To investigation. of the object see the true nature until you investigation direct your Only then will saññā under investigation. tually become entirely paññā. practice on will your be difficultIt’s smooth inrather sailing. the be- calm or paññā. either in developing practice, of your ginning stage your path. Thewhy reason block shouldn’t let this difficulty But you you can’t exert at full capacity is because of heart is your Your any progress. fear make and won’t of difficulty. lazy, and weak You’re you should see by now that mundanefilled matters, withfor interest your from activities with these worldly engaged as harmful. You’ve Forest Desanas 126 Investigation Methods time oftheLord Buddha, thisiscalledmahāsati ent inallconditionedphenomena. or meditation. You must always have sati paññā Ajaan with oftheworld;affairs rather, itistheresultofrelentlesslyinvestigating ened personexperiences, ortheconsequenceofthinkingabout the uddhacca is thecitta’s higher fetters orsaṁyojana, becauseyou away. got carried Uddhacca investigation that intouddhacca itcanturn paññā ning stages it’sanuphill struggle, becauseyou haven’t yet seenwhat to itsfullpotential.Similarly withdeveloping- paññā,inthebegin intocontinuallynot puttingenougheffort developing sati sati haven’t achieved anyresultyet, it’sbecauseyou have very littleorno have now attained thelevel ofautomatic sati matically all the time. How thencanyou ever For be off-guard? you ishowto that! This sati of mywaking hours, Iwas never orabsentminded.Listen off-guard moment last the to first the From me. to happened actually it until from yourarise sleep. Ihadnever speculated that itwould belike this that moment you investigationfirst verytheir the with from lentless no of your intothistask.Your efforts exertion willbe futileifthereis with your Dhamma of themnow. days andshouldseethedamagechildhood donetoyou by thinking paññā. Sati You’re now toemancipate striving yourselves from thekilesas sati at thereasonfor all.What’s this lackofsati? It’sbecauseyou’re paññā can do. you When do, you’ll besohooked andabsorbedinyour to become Mun always hisstudentstodevelop exhorted theirsati directing it.Sati and of the five mental hindrances that an ordinary, unenlight- an that hindrances mental five the of Sati to reveal theti-lakkhaṇa paññā obsession withitsinvestigation. uddhacca This must always oversee your meditation practice. Ifyou mahāsati when fully developed will be ever present and re- practice. You should therefore concentrate all is indispensable for bothwalking andsitting and and paññā . He wouldmahāpaññā say: “How else or the three characteristics inher or thethreecharacteristics can become, functioningauto - when you meditate for calm or restlessness, oneofthe and and . During the paññā. During . Tanmahāpaññā is notthe to grow and -

Investigation Methods 127 Forest Desanas - - Not a paññā. It got to It got and completely, completely, that prevent you you prevent that will appear auto- will appear - accumu have that When you’re over When you’re as suggested by some by as suggested it will gradually grow graduallywill it grow to become more power to become more isn’t up to par how can you can you par how isn’t up to sati, sati, , leaving no room for for no room kilesas, leaving paññā is concerned, you mustn’t think mustn’t is concerned, you paññā and To eliminate the kilesas eliminate To is. All you can see is just the kilesas. you All is. and you might have accomplished. There are might have you Mun had to forcefully drive me out of my drive Mun had to forcefully might have up their sleeves, he would always always he would up their sleeves, might have it’s therefore imperative for you to seriously and you for imperative it’s therefore greatest and most supreme treasure. But right now, right But now, and most supreme treasure. greatest Mun would always forcefully exhort his students, for for exhort his students, forcefully always Mun would sati sati all. If your at is completely surrounded by the kilesas is completely surrounded by citta Ajaan Tan When you continually nurture your your nurture continually When you your your know how to outdo them with his wit and skill. As practitioners, you you his wit and skill. As to outdo them with practitioners, how know posses- to take going if you’re his example follow therefore, must, citta’s sion of your .” ful than the kilesas and courageous, bold of fortitudea man and determination, was he and honest straightforward, a in teach would He efficient. and nimble smarterkilesas. Whatever than the always was sincere manner and kind of trick the kilesas Ajaan Tan the point where matically following the realization of samādhi the realization following matically experienced in clearly What I have can this be possible? How texts. this belief? by then can I be deceived otherwise; how was my practice to samādhi? addicted I was many years how know Do you to overwhelm them. and paññā to overwhelm sati earnestly develop , then all the mental phenomena will be led kilesas, then all the mental phenomena the by whelmed any sati developed yet haven’t the kilesas, because you by kilesas, the beat To to its full potential. As far as paññā - regard without doing any investigation, itself, by it will grow that of samādhi level less of what paññā that wrongly believe who many practitioners from seeing what the real citta seeing what from the kilesas. by are shaped thoughts and perceptions All your kilesas kilesas of the deception with the compete can you sati vital to develop therefore, it’s, the Dhamma. by shaped single moment are they lated in your heart for eons and countless existences? Your heart is Your heart existences? eons and countless for in your lated entirely filled with thesevery powerful the Dhamma kilesas? the vanquish and subdue Forest Desanas 128 Investigation Methods will beeasy, becauseyou’ve nodoubt in your mind. I’ve nodoubt in to guideyou. Allyou have todoisfollow myadvice. Your practice about whether you’re ornotbecauseyou doing itcorrectly have me practice, anditwillsave you alotoftime. You won’t have toworry level way corresponding isthe correct each support to ofpaññā.This gate assoonyou’ve withdrawn level from calm.Each ofcalmwill all phenomena. or develop insight,you’ll have toinvestigate. You’ll thenacquireinsight appear. Ifyou develop samādhi,you’ll onlyget samādhi.Ifyou want to had already developed thehighestlevel ofsamādhi.Butpaññā were by toarise itself, thenitshouldhave happened tomebecauseI ate samādhi ing inmypractice. You should keep inmindthat regardless ofthe would blame mysamādhi achieved, themoreIbecamemotivated toinvestigate. Eventually, I happened! did level highest was the it because veryfirm, of strongand that provides thecitta of support steady and firm the investigating with and ing samādhi see the benefits of benefits the see keep oninvestigating untilallthekilesas toseethemandwantedpaññā, Istarted toremove them.Iwould then because Ididn’thave anypaññā.Butwhen Ibegan toinvestigate with were ofkilesas allsorts addicted toandthoughtitbeNibbāna. Ididn’tknow that there entered calm,allthat remainedwas thisknowingness that Ibecame thoughts that ittookmejustafew minutes todoit.After thecitta , which meansclearunderstanding oftheinnernaturevipassanā, which of You mustn’t becomplacentandremainidle. You shouldinvesti- I hadbecomesoskilfulinestablishing samādhi paññā. Ifyou don’tinvestigate, paññā paññā addiction. traversing Ihadtostart thepath ofpaññā,by prob- level you mighthave attained, itwon’t automatically gener arise automaticallyarise from thislevel ofsamādhi?No, itnever paññā with ever presentcontentmentandsatisfaction, still hidden withinit,andnever thoughtofit, as itkept onadvancing. moreresultsI The addiction for preventing mefrom advanc- were eliminated. Icouldnow will never appear. Ifpaññā and stoppingallmy samādhi. But samādhi didn’t had - Investigation Methods 129 Forest Desanas

without ever being without ever for them to become to them for are fully developed. developed. fully are resources available to available resources relentlessly and cease- relentlessly citta paññā with assorted investigation with assorted investigation resources will never be de- be never will resources to their full potential so they so they to their full potential paññā and and paññā sati sati paññā and . paṭikkūla The skin itself is also filthy. sightseeing trip, investigating repeatedly repeatedly investigating sightseeing trip, resources, you have to investigate the body’s the body’s to investigate have you resources, You’ve got to work really hard in your quest for enlightenment for quest your in hard really work to got You’ve To develop your paññā your develop To lessly investigating to remove the kilesas to remove lessly investigating time I woke the From to suit the differentmethods of kilesas. kinds when a single moment there wasn’t sleep, to time I went up to the This to sleep. until I went investigating off I kept guard. my I was shouldn’t try to duplicate you to me! However, actually happened as a guideline. should use it You to practice. it. This the way is not or less adhere to more must you identical, but to be It doesn’t have true here is a story told you of my uphill my instruction. What I’ve my sati struggle in developing can continually investigate to eliminate the kilesas eliminate to investigate can continually when this off-guard.like be will It my teaching because I have clearly experienced both the path and the experienced the path both clearly my teaching I have because about sati fruit, I told you when like and the paranormal that are hidden in your your in hidden are paranormalthe and that . You have to reveal this repulsive nature nature this repulsive to reveal have or asubha. You nature loathsome on a kammaṭṭhāna going by and feet, head to the bottom of your your the top of from body your investigate should also You and again. again then back up and down this by What is being wrapped the body. around wraps the skin that skin? It’s a bunch of filth or Then, enough to look at. there good Only the surface of the skin that’s to You’ve off. to constantly wash have and grime you that is sweat you, and not solely wait for your teacher’s advice. By devising your your By devising teacher’s advice. your for and not solely wait you, your methods, investigation own have you to do it, but how you teacher can only show pleted. Your to adapt it to your fit practice. Then it willyour be true andgenuine possession. marvellous marvellous and wonderful. But right now it’s worthless and filthy, because it’s being completely with covered the worthless and filthy dili- your with away them wash to imperative therefore, It’s, kilesas. paññā all of your should apply effort.gent You Forest Desanas 130 Investigation Methods up birth, ageing,up birth, illness, death anddukkha.Ifyou want todestroy You’ll clingtoanddiewith thebody. You’ll go onendlessly taking don’t grow, you’ll never know how tofreeyourselves from dukkha . benefits from thegrowth of your body, the growth are of there the but from benefits any aren’t There about an infant.Now it has grown up. thisgrowth What’s reallyabout?It’s allthetime.excrement from, Itwas andconstantly feed, ischanging this, sowhy shouldyou have anyconcern? anddeath,birth aboutdissolution andseparation. It’llalways belike another, and has always been so. ofthis world affairs The are about there istothisworld anddeath isjustbirth that pilesontopofone shouldn’t thinkabouttheworld. world The willnotdisappear. All be thinkingaboutanythingelsebut your meditation subject.You you dowalking orsittingmeditation todevelop calm,you shouldn’t inyourprogress practice ifyou’re andresolute. When notearnest any make inefficient. You won’t and distracted be you’ll then versa, with If concerned ficient. you’re ef- very be it’ll because channel, one just through flow waterto ing rect way ofpractice. You shoulddoonetaskat atime, like direct- with calmed down, restedandemerged from calm,it’stimetoinvestigate ment ofcalmandpaññā ful ofyour meditation subjectortheme. You mustn’t letthedevelop- paññā. You shouldn’tdoanythinkingat all,but shouldonlybemind- nature ofthebody. got to keep on investigating with aslong the citta lutely necessary Kāyagatāsati your practice, becausethebody isoneofyour majorbattlegrounds. continually investigate thebody ifyou want toadvance speedilyin The body thatThe you take for awalk, standup, puttosleep, discharge you’reWhen establishing calm,you with shouldn’tbeconcerned . This isthecor withsamādhi.This paññā, withoutbeingconcerned aniccaṁ, or the development of mindfulness of the body is abso- dukkhaṁ, andanattā to get other’sway. ineach Afterthecitta sati paññā paññā and which accompanythisgrowth.which still clings to thebody. You’ve while doingsamādhi until you clearly see the true paññā? If your sati and and vice paññā has - Investigation Methods 131 Forest Desanas the for the for or four or four in your in your battling battling You will You - know or viriya viriya citta citta. just is for the supreme the is for citta - without doing any inves saddhā, and as it truly is. That it’s just a as it truly is. from your practice, let it be. let it be. practice, your from will become slack and dull. might be, you’re willing to face you’re might be, paññā, or supposition arises and ceases. or supposition arises and ceases. or Noble One. It’s the dukkha One. or Noble , sati , and the and vedanā, to see dukkha and develop it with the Dhamma and develop is inherent in every body. You’ve experi- You’ve body. is inherent in every just did. What’s the purpose of inscribing what ariya of an ariya vedanā before, so you shouldn’t be discouraged by the dukkha by shouldn’t be discouraged so you before, dukkha must probe into dukkha probe must . You mustn’t just endure dukkha mustn’t dukkha. You No matter how severe this dukkha severe how No matter Be serious and really exert yourselves. Don’t relent or become dis- Be serious yourselves. and really exert result. It’s the dukkha this cycle of rebirths, you’ll have to earnestly investigate the nature nature the to earnestly investigate have you’ll cyclethis of rebirths, dukkha to endure have If you of the body. From can experience happiness. only bornNobody into this world experience suffering, and happiness whether you’ll birth to death This no exception or foolish. makes body clever richpoor, or you’re because dukkha anyone, for enced This exertion. of dukkha kind arises your from that the de- dukkha, and for from freedom of the kilesas, for elimination struction of the cyclerebirths. of your are have need to you All it. this muchappears, dukkha However this will be of no benefit. for tigation, paññā phenomenon. And to see clearly that the body and the and body the that clearly see to And phenomenon. ingness are also phenomena. Saññā feeling to be I, and to be mine; it supposes this It supposes the body . These to be dukkha feeling are all deceptions. to be sukha, and that will the body and seen it truly, investigated thoroughly When you’ve body, just be then practice. If you’re drowsy, wash your to face ways or find some otheryour wash drowsy, If you’re practice. during the practitioners the the ways like sleepiness, your overcome Buddha time of the Lord they did in the scriptures, if it’s not for the purpose if it’s not for of teaching did in the scriptures, you? they couraged. I have great concern for all you. That’s why I have to con- I have That’s why concern great all you. for I have couraged. citta Otherwise your stantly teach you. satipaṭṭhāna satipaṭṭhāna of the four the establishment achieved then have satipaṭṭhāna also call the four can You of mindfulness. foundations truths. ariya-sacca or the four noble four citta your to arouse have You Forest Desanas 132 Investigation Methods his strength from eating andresting. It’llnow have thestrength and knife that andtheworkman hasbeenresharpened who hasregained ing from calmit’llinvestigate withpaññā has fullyrested,thecitta leaving thecitta to restinsamādhi the himself. next day hewillwork The somemore. It’sthesamewith after a hard day’s work,and hungry he then takes a rest and feeds waybe thecorrect topractice. Like aworkman who becomestired he alternated his investigation with restinginsamādhi, this would then gation that it madehim forget to rest in samādhi.Had to take timeoff isuddhacca This proper way to practice beingoverly obsessedwithhisinvestigation. his was ininvestigating sorelentlesslyandceaselesslyengrossed with with walking meditation untilhis feet becameblistered. Becausehe however, felt drowsy andwanted totake arest. highly attained body, becausehedidn’trelentinhisexertion. The ing intothewater onhishead.Hemust orplacesoaking grass be ods to freehim from dukkha,and to overcome his drowsiness by walk - highly attained ornot. highly attained. Butthissleepinessmakes noexception ofanyone, until realizingfullenlightenment.Listentothat! Ithinkhe’salready before hecouldget ofhis drowsiness. rid Hewould theninvestigate sleepy, hewould withwater soaksomegrass andputitonhishead couldn’t get ofhissleepiness, rid he’d go deeper. Andifhewas still walked intothewater. Afterhewas knee-deepinthewater andstill follow theexamples ofthenoble disciplesorsāvakas . Oneofthem do walking meditation instead.Ifyou’re stillsleepy, thenyou should If you sitmeditating andbecomedrowsy, thenyou shouldget upand Now considerthecaseofVenerable Sona,who exerted himself whyThat’s hehadtodevise withhissati sati citta. Afterithasinvestigated untilitbecomesexhausted, ithas and paññā or restlessness, beingsopreoccupied withhisinvesti- with justtheknowingness andtranquillity. Afterit or calm,where allactivities ofthecitta that hecompletelylosttrack wasn’t oftime. This a will bestrengthenedand afterwithdraw- again. and paññā Paññā practical meth- is similartoa are halted, Investigation Methods 133 Forest Desanas to au- that that To be To are like are like that has that Samādhi said that that said can’t. But paññā is, therefore, an therefore, is, is an indispens- is samādhi and - has been devel that investigation. investigation. samādhi because the citta samādhi can’t destroy the kilesas. It can’t destroy that has been developed with has been developed that to you while you’re still alive. still alive. you’re while to you kilesas. the kilesas. all eliminate to The. kilesas Buddha Lord can investigate won’t efficiently and can investigate Samādhi paññā and make it powerful. After the citta After it powerful. and make , you need samādhi to samādhi, you you to get is the greatest reward. It’s the consequence reward. is the greatest samādhi is very powerful. The citta powerful. is very said that the paññā said that that can destroy all the kilesas; can destroy that . It’ll not become samādhi. It’ll not becomepaññā will also remain Samādhi It’s only paññā The Buddha Lord A cook who has all the cooking ingredientshas all the cooking A cook who cook up can ready freed from all the kilesas freed from of your fearless exertion and your willingness to sacrificeyour life All the dukkha aspire to. should you it. This that for is the goal and nurture are nourishments practice that experience in your you Nibbāna heart, and deliver your develop staircases. You need sīla You staircases. need you to paññā, and you get will definitely be freed from the kilesas. paññā will definitely be freed from oped by Sīla, vital supporting role. a very it plays the support of samādhi become contented from from contented become able support for the development of paññā support the development for able your eaten . When or saññā-ārammaṇa turn you’ve into speculation What’s fullest capacity. to your can then work and rested, you food be inefficient, and hungry? you’re when You’ll to work you for it like the without investigate When you easily. arisecan temper very your will turn into astray, will go investigation support of samādhi, your Samādhi any result. produce and won’t speculation of paññā. support the development for indispensable any dish he likes. But if he doesn’t cook, then these ingredients if he doesn’t cook, But will he likes. any dish chillies will vegetables, will remain Vegetables remain ingredients. become can they How meat. will remain meat and remain chillies, stew? sharpnessthe destroy swiftly to powerful. the support with is very of samādhi paññā developed if it’s not use to support the citta’s tomatically the citta can only strengthen and will be and strong, samādhi, it will be contented has established ready to investigate efficiently. only temporarilycan the kilesas. But subdue Forest Desanas 134 Investigation Methods space oftheDhamma gravitationalthe earth’s pull.Floating inthespaceofcitta citta wrong. You’ve withyour andearnest practice. tobeserious Afterthe overlook the kilesas suitable placefor your exertion. Butyou don’tfollow and histeaching cate areinside your iswhere you’ve citta.This got tofight. and thetimesofyour exertion. Butthekilesas look elsewhere, inthis placeorat that time. are onlytheplaces They the kilesas goes against theDhamma. You have toopposethekilesas that from your arises exertion todestroy every kindofkilesa want tobefreefrom dukkha,you mustn’t by bedeterred thedukkha You have toeliminate them forcefully. You must notretreat. Ifyou pull and push it? It’s only the manipulate it.Itexists independentlyandnaturally. isthereto What ingness isfreefrom allattachments. oppressor Nothingcanhurt, ingness, andonlyyou know very well what itactuallyis. know This - longer attached to. Inyour citta,thereisjustthisindescribable know- although you’re stillliving intheworld withthebody that you’re no the ultimate freedomfrom theworld. To you, theworld doesn’texist you. You’ll have nothingtopushorpullyou becauseyou’ve realized yourkilesas. When citta resist you. You’ll seethat what hadbeenopposingyou were justthe the you’vepurified After left. sistance destroyed. considered tobethekilesas.You have toresistthemuntilthey’re all with yourselves.strict Anything that opposes the Dhamma the You have withyour toberesoluteandearnest practice. Indeveloping The Lord BuddhaThe you’veWhen attained absoluteperfection, therewon’t beanyre- . This isthedukkha dukkha. This citta, you’ve tofollow theLord Buddha’s is freedfrom allthekilesas, it’ll be like floating in space, free from oppose the Dhamma. This is where youwhere is have This face Dhamma. and the fight oppose to that your is areoppressingandhurting citta . This is living in thisworld freefrom all attachments taught you tolive intheforest becauseit’sa becomes pure, therewillbenothingtooppose for victory. here. It’sright You must not kilesas that constantly push and pull. citta, therewillbenothingto that you want toeradi- teaching. You’ve tobe because the should be and the that

Investigation Methods 135 Forest Desanas

like like and can really can really - won was that is to consume. is to consume. . You’ve got got dukkha. You’ve has reached the middle or has reached the middle Their attraction is very strong. That’s strong. is very Their attraction goes this way, so must you. You have to have You you. must so way, this goes and afflict it with a lot of teaches you not to have affection, so you mustn’t have have mustn’t affection, so you have not to teaches you is very severe. They drag you away from the Dhamma, incite from away you They drag severe. is very kilesas But it’s not so, because wherever I go, I can only see mountains of mountains see only can I go, I wherever because so, not it’s But Dhamma sati sati up a lot of strength and develop to build got you’ve why . I can see this very clearly just by observing. The observing. just by oppression of clearly dukkha. I can see this very the weak them. If you’re to follow you to defy the Dhamma, and force you them. follow always then you’ll derful, then many people would have already become fantastic and already have derful, then many people would wonderful. , and living is just a string ob- , and living of sense experiences of visible sammati in existed have that and tactile sensations tastes, smells, sounds, jects, born, and were you here long before They were eons. for this world out of expect What can you gone. will still be here long after you’re If there is really fantastic. that them? There’s world nothing in this the Dhamma apart from anything in this world was to get rid of them all, then you’ll realize perfect bliss. Then it won’t Then it won’t bliss. realize perfect rid of them all, then you’ll to get or reality conventional a just is Death die. or live you whether matter - to shoul you’ve when before , unlike the citta and body the between This or upādāna attachment body. of your der the burden and as I taking the body for burden heavy becomes a very cling and and truly truebody’s the realized investigated you’ve But after mine. the Dhamma contradict mustn’t You body. of the let go you’ll nature, hard how matter kilesas. No the following be teaching because you’ll and difficultyour practicegot might you’ve to be, keep on exerting. Dhamma retreat. mustn’t You resist the kilesas. to got it. You’ve to remove have you any fondness, affection. If you’ve Dhamma The it. hate. with same The eliminate and cause its out find When the citta to hate. doesn’t teach you the citta devour both affection and hatred that it’ll see way, natural and depend grow they the tree that devour vines that the parasitic their nourishment.on for The of the kilesas nature They the citta will sap Forest Desanas 136 Investigation Methods been completely destroyed, thenallofyour attachments willdisap - isn’t yet freedom.You’re notyet freefrom avijjā . Butwhen avijjā longer beattached tothecitta.Ifthereisstillattachment tothecitta,it citta there'llly eliminated. benoattachment left.The Then realms ofexistence. You now have toinvestigate untilit›scomplete- kilesa this subtle how imagine can outwitted. You be first at levelcan this to it because you don’t know that this is avijjā then leftwithyour attachmentkilesa or attachment tothecitta.This the visualobjects, sounds, smells, tastesandtactilesensations, you’re Afteryou’vetached. investigated andremoved your attachment toall ishowThis powerful thekilesas objects, sounds, smells, tastesandtactilesensations tothecitta from thecitta.Before thisyou’re attached toeverything, from visual for you todobecauseallofyour attachments have beenremoved cariyaṁ, you’ve now accomplished your task,there’snothingmore yourbrahmaened. Then work isvusitaṁ willbeaccomplished.This the work ofthekammaṭṭhāna bhikkhuormeditating monk. come toanendonlywhen allthekilesas and destroy isalsowork themwhich citta’s for thecitta.The for iswork the which finds it forWhen thecitta. because thekilesas forand search more. why That’s thecitta and have for to search them with the automatic become stronger. thekilesas When they becomeweakened,on opposingthem.When theDhamma them becauseyou’re beingdragged by thenose. You have tokeep thatyou’reagainstfighting said be can’t it alwaysthen followthem, all your might.Itcanthenbesaidthat you’re opposingthem.Ifyou paññā You’ve got tokeep oninvestigating untilyou becomefullyenlight- . When you find them you’ll fight and destroy them, destroy and fight you’ll them find you When . mahāpaññā is! That’s whyis! That’s thisavijjā that coexists withthecitta.You becomeinadvertently attached to fight them. Whenever they drag you, you must resist with resist must drag you you, Whenever they them. fight to of thislevel aresosubtle they have tobesearched has been anointed the ruler ofthethree has beenanointedtheruler are andhow farthey willbecomeat - seem tohave disappeared, you’ll are totally eliminated. This is are totallyeliminated. This avijjā. Even at thisstage isalways busy sati and kilesas paññā sati it has to fight to has it and or work will paññā mahāsati will no itself. will has of is Investigation Methods 137 Forest Desanas - will citta where you’ll never never you’ll where - at this causes that to become attached to to become attached kilesa has been destroyed then the has been destroyed before you can enter the space can enter the space you before . Thecitta. and realize that it had been deluded all it had and realize that that’s very suitable for the eradication of the eradication for suitable very that’s It causes the citta is genuine and fresh. It’s the middle way of way fresh. It’s the middle and is genuine like the body, feelings, perceptions, thoughts and sense thoughts perceptions, feelings, body, the like that calls it the body and becomes attached to it. The and becomes attached calls it the body that which is comparable to the outer space where it’s totally it’s totally space where to the outer which is comparable delusion has been removed it’ll realize that everything is everything it’ll realize that delusion has been removed Majjhimā Paṭipadā, Majjhimā Paṭipadā, anattā dukkhaṁ and anattā khandhas citta’s You have to destroy all the kilesas all the to destroy have You rectly. But the one who experiences it knows what it is and knows it’s it is and knows what experiences who But the one it knows rectly. This hard. practice to svākkhāta got to describeit. You’ve impossible Dhamma or well-taught all times. all kinds of kilesas, at practice, practice, along. When of them and will become it sees this truth,along. it’ll let go This in solitude. solitaryis the existing - exis space, outer like empty can describe Nobody it cor knowingness. tence of this indescribable become like outer space devoid of any attracting force. It will live will live It force. attracting any of devoid space outer become like beings and the all living for of any attachment devoid in this world five avijjā After avijjā egoistic. itself and become The There'll to. to attach be nothing left will disappear. ego awareness that appear and disappear as it is their nature to do. They to do. as it is their nature and disappear appear that awareness it’s the body. that The doesn’t know are. body they what don’t know It’s the citta After thoughts and sense awareness. perceptions, same with feelings, the aniccaṁ, pear. You›ll then enter into the space of the citta of the space enter into then You›ll pear. devoid of any attracting force. When you do, you’ll truly understand you’ll do, When you force. of any attracting devoid of the citta. Whenthe nature the citta, then there’s nothing left inside the to attachment no be there’ll become attached again. again. become attached of the citta tachment is called avijjā. Looking Always at the Heart July 23rd, 1979 —

The diseases of the heart are chronic. They can easily flame up and it is very hard to curb them. So as we gradually correct and remedy these diseases, we should at least try to get some calm in the process, so that the citta can be cool and peaceful. This is good and proper for us as bhikkhus. If we cannot find any calm in our hearts, then we will be like the lay people, and there will only be restlessness and agitation inside the heart. We must therefore focus our attention on the truth and Dhamma of the Lord Buddha. In every text, the Lord Buddha told us to take care of and restrain the citta and the sense organs. When the sense organs come into contact with the sense objects, one should not delight in them, like forms, sounds, smells, tastes, and tactile objects.

Listen! The Lord Buddha said that we should not take delight in them. We must take this to heart. The Dhamma has been well taught, and what it teaches has no mistake in it. It teaches that we should not take delight in forms, sounds, smells, tastes, and tactile objects when they come into contact with the eyes, ears, nose, tongue, and body. And how can we practice so that we don’t take delight in these Looking Always at the Heart 139 Forest Desanas and of de- was was not taṇhā and magga, phala magga, , I Sāsana-dhamma, kilesas, , for the purpose the for paññā, bhikkhu, and this experience of Mun and heard his Dhamma, I was was I Dhamma, his heard and Mun never seemed to appear or never become - ap - practitio the of duty the is this for citta, once, once, and was possessed with all sorts of bhikkhu from from taking delight in for or them. having aversion dukkha, and this determination firmlywas embedded āsava taṇhā and āsava that arose in that my heart as a that that I experienced as a layperson, but I remember very well taught me a very good lesson. When I was studying the texts, lesson. When taught the good me studying texts, a very I was This I have never forgotten. I about don’t the remember much forgotten. never This I have came up from nowhere. They really gave me a strong fight and I and fight strong a me gave really They nowhere. from up came or the calming of the heart, providing the heart with coolness magga, magga, , Nibbāna and phala though I not was totally certain of my dukkha But when I went to Tan Ajaan Tan to went I when But I was a young conviction. conviction. . Nibbāna There no was doubt in this because I had a strong belief in the was already convinced that it is possible to attain the attain to possible is it that convinced already was — phala and Nibbāna in the magga, and believed then totally convinced the about doubts my All belief. the was cent, per hundred one totally had to struggle I with had. them Duringwith all that the of days my I practice, could gain never any ease and comfort while doing - noth Thising. is part of my temperament. I Whatever do I really commit myself to, and the determination that I had for Dhamma things? We things? need We to discipline have and control, to and investigation the citta prevent dukkha all the kilesas, āsava just mere determination. I was determined for the Dhamma from liverance the of practice the up took I heart.my inside Before Or else we cannot be called practitioners. We must constantly con- the of care taking on centrate and peace. Then we must also investigate with investigate also must Then we peace. and the ner—one ner—one who takes care of his heart. Apart from taking care of the the of calming Thisthe nourishit. nourishmentis also must one citta, citta of heart.way Thisthe the inside harmfulis things those uprooting of giving nourishment to the heart our effortby diligent in our various modes of exertion. kilesas. dukkha parent, but when I began to practice all of these Forest Desanas 140 Looking Always at the Heart magga, phala andNibbāna wouldretreat,not combatedand coped but struggled, the this of hold take and master to determined really was I and this only three times in all the time that I had spent studying the texts, that I could get to see the marvels of the I took up the practice, I really concentrated on my work of that, my exertion and diligent wereeffort at their maximum. So when was total, without having it down. anything to bring So as it was like determination my so And respect. every in me to them shown had us for countless lives. It is my conviction that as long as the as long lives.convictionthatas countless my for is us It All ofushave thekilesas heart. to this take and well listen please ability,yourso beyond be cannot it fighting. And and fighting constantly was I that intense so was exertion my because was This it. about eventhink not did and this about all forgot me—I with way same the was It is hardly botheredby thisdukkha. he So opponent. his down knocking in to- effort is his in committed and tally guard, his on and careful very being is he because it to attentionmuch pay doesn’t He ring. the in experiences boxer a that be very alotofdukkhaandhardship. intenseandIhadtoexperience of my ability by putting my life at stake. Therefore, my exertion had to had been overruling the forheart so long. I had to do it to the utmost possesses with possesses —ignorance causes the arising of arising the causes saṅkhārā —ignorance paccayā Avijjā ageing, sicknessand death, and what isthecause? birth, of source the and cause the see could I Dhamma. subtle more and I have found verification of it as I have practiced and attained the that when one dies then one also takes up birth. is This what I believe, could ever come and contravene this belief, because I strongly believe three universe,worlds, entire firmly,whole the the in in nobody and convictionbelieveagain.againthis I and die in then births,and new The The t s h sm od as ta fntoe i te at ad hs is this and past, the in functioned that cause old same the is It dukkha that arises from one’s exertion is similar to the to similar is exertion one’s from thatarises avijjā , the dukkha, within it, it will always continue on to take up take to on alwayscontinue will it it, within in us,in weand with havethem carrying been had beendispelledbecauseTan Ajaan dukkha that arose from my exertion, my from arose that citta again. I had experienced saṅkhāra. It bhāvanā kilesas citta dukkha citta. I Mun that still so Looking Always at the Heart 141 Forest Desanas so is off- kilesas. dukkha, dukkha, dukkha, kilesas. Not It is only the only is It satipaññā satipaññā , which we kilesas, which we because the kilesas are always - permeat are always saddhā, and viriya - dili that that can uplift us from kilesas. They are not the and this of way thinking kilesas kilesas to afflict us with more with us afflict to The kilesas This kind of thinking is on the side of are always waiting. As soon as soon As waiting. always are will emerge. As soon as we are off-guard,then are we Asas soon emerge. will can surpass sati, , paññā so that we have so enough that have of we it to combat the kilesas kilesa kilesas must always must be always opposing the is the means or tool with which to combat the satipaññā satipaññā through through our exertion in applying this Dhamma, using it to Dhamma bhikkhu. Be earnest and resolute. Don’t be weak or discouraged. saṅkhāra will beginsaṅkhāra to concoct. guard, then the then guard, Satipaññā Satipaññā a single type of will seek we Thethat result us. in discouragement more creating thus and never appear, it will be contrary to our purpose and intention, and our Dhamma. determination for ing cannot and be so hiding off-guard. we within Thisus, is because as soon as we are off-guard they will hit us. Remember this the because point well always always oppose Dhamma. For this reason we must accumulate and develop cannot cannot be anything all else experienced have but this. We should we not see anything good in this but just world the Buddha, Dhamma and Sangha, or in short, just the Dhamma . gent effort.be must firmYou and toughyou because are a man and a Both and discouragement are weakness the Dhamma. This is not the of way Dhamma is not in line with Dhamma. more cause will which , samudaya Dhamma, Dhamma, the teaching of the Lord Buddha dukkha find can you that imagine ever don’t Please ourselves. uplift and help where extent the to world, this in anything rarityfrom or marvel any totally you forget about exertion, your the truth, and Dhamma, and turning this truth and Dhamma, which is the most supreme, something useless into or by worthless, seeing those things no that have This the is and essence. real the misperception, as a is value or worth the understanding commands whichof the follows it. of being aware ourselves in the past without followed always have Forest Desanas 142 Looking Always at the Heart beings. and tain the names of Dhamma, and the names of all sorts of the or Discipline the Discourses,or the of names the or delusion, hatred,and names of the the inside right Pes dnt vr hn ta the that think ever don’t Please citta. the for watchout versatile,and and bravecourageous.tactful and Be hearts our make Wemustpath. this to stick Wemustdestination. our reach not and weforif ship ways,roundabout the tread we mayeventually get lost hard- the with concerned be not us go.Let to way direct most and path, no matter how difficult or easy it may be, for this is the shortest of Practice. is This the shortest and most direct way. Please follow this the teaching and came up with the refined and selected he Dhamma, worldthe the taught he when So difficulties. and hardships of sorts all experienced he us,and before Buddha Lord The exertion. our from arise that hardships the about this difficulty.As practitioners we should never be bothered by when we ourguard. areoff happen will howit is This them. about stories and concepts various then byout themselves.come all been created. All of these pictures or images that are created by has thatimage the following stories various the concoct to begin to cause will it then image,and mental picture—a a creates it blottingpaper.of until slowlyflowspiece out It a across permeating to become still and quiet, and one begins to observe to see which which khandha see to observe to begins one and quiet, and still become to suddenly, but When as farIcanobserve thiskhandha . If it is hard, we should endure it. We should not be concerned concerned be not should We it. endure should we hard, is it If As far as As āsava saṅkhāra will arise first, that manifest themselves inside the hearts of all sentient all of hearts the inside themselves manifest that saññā kilesas, or the names of Dhamma, or the names of greed, saññā takes hold of these images and begins to concoct the concoct to begins and images these of hold takes . In the scriptures thereareonlytobefound the citta. Inthescriptures , for they will whisper to us right inside the inside right us to whisper will they for kilesas, is concerned, it is a lot more subtle than subtle more lot a is it concerned, is doesn’t stir at one establishes all. As the saññā khandha Saññā drawsimagesthe up by itself, and Majjhimā Paṭipadā, the Middle Way will slowly permeate out like ink , be it in the Book of Book the in it rāga-taṇhābe , kilesas . They onlycon - Abhidhamma. They saṅkhāra r ayhr es but else anywhere are concocts, it stirs it concocts, kilesas, saṅkhāra, khandhas saṅkhāra saññā, taṇhā went

Looking Always at the Heart 143 Forest Desanas are. are. āsava by letting us think us letting by and taṇhā was was collected and put kilesas is the foremost. It is the kilesas, sati sati , and the tech- the and , taṇhā and āsava kilesas, - point signpost a or compass a as serves which expounded expounded and pointed to the heart, a but few —hatred —lustful desire—and dosa—hatred and anger— are constantly consuming one’s heart, and burning and heart, one’s consuming constantly are rāga kilesas —mindfulness and wisdom, because they are the most the are they because wisdom, and paññā—mindfulness are found here. Don’t look in the scriptures, for that is merely a merely is that for scriptures, the in look Don’t here. found are and TheBuddha Lord Be courageous and joyful. In your practice you must always use Where are important weapons. In your exertion that now we know the truth,are know wise very from doing we and we a that now that way Thecorrect learning. of way wrong the is this But studying. of lot the of names the about learn to is nique and method of coping and correcting and getting rid of these apply learningand this up take must Thenwe . taṇhā and āsava kilesas, the all where is this for hearts, our inside it into the scripturesit could be used so as that a signpost pointing out then We study these texts the and way. become attached to them by taking up the knowledge that we have committed into memory as One our thinks own knowledge. that one is wise and discerning, al- the though Suchthan it an commit is worse when erupting the we way volcano. the increase only can It memory. into things years after he had passed away, years the after Dhamma he had passed away, sati sati ing back the towards heart so that we can practice and this develop heart. That is really the of message the Don’t texts. turn into worms this Let’s point do because it this at is the where up the paper. eating his Enlightenment. attained Buddha Lord compass pointing towards the heart. compass I pointing am towards not speaking in contempt. There is both internal and external Dhamma. The texts are merely externalDhamma the found, found, if they are not found within the heart? They are found in the heart, and this is where they exhibit or manifest Where themselves. and ambitions? are Thecravings texts or exhibit the scriptures never the greed, hatred, and delusion for us to see, but all of these things actually exhibit themselves right within our hearts. They are right here, so we must turn around and hit them right at this point. The kilesas Forest Desanas 144 Looking Always at the Heart vestigatewith depend onsati practice,stagesyouof must beginning weapon. the Evenin primary about anything. It is likewise with the five the with likewise is It anything. about concepts any concocting not itself, with just remains awareness) or doesn’t give it a thought. Because at that time the heart (knowingness heart the there,butworld is the although apparent, not worldis the troublesdisappear.the also thatall time then During calm, to comes point, this you will find out for yourselves in the heart. Once the heart realize that allthetroubles that have beencreated comeoutfrom this to come eventually will you then point, this watched and observed that creates oftroubling allsorts affairs. heart the is It itself. heart the is trouble up stirs really who one The heart. our ourselves,fooldisturb to and concepts bother imagesand thatcreate heart the of concoctions creationsor the merely are They us. to harmful are people, other or objects, tactile and tastes,smells, sounds,forms,that everidea haveDon’t the things. other to tention developto your must try really the internal or external work, you must always have mindfulness. You is Whateverit youdo,all. whether at exception no is stances—there Buddha Lord The circumstance. every in needed BuddhaLord the why is That alwaysvital. is fully, thenitisasiftherenothingthere. form any concepts, and is very cautious and watching itself very care- the when mindfulness.But no is there because insanity keep on forming concepts without end. This is the way of building up tree,a a or mountain, man That a a is woman. fire. thing and just We cepts and give them names or labels like calling them earth, water, air, con- these themselves.weform whoof is concepts It no form things water, earth, fourelements—the the like are They air, These fire.and theylikejust become thatobjects other any we eyes.our with see can within us. Once the You must always look at this point. When youhave When continuouslyYou point. mustatthis always look , you must also depend on depend also mustyou paññā, as your primary weapon and when you begin to in- to begin you when weaponand primary your as citta does not form any concepts about them, then . Don’t be interested in or pay atpay - or in interested be Don’t sati. khandhas said that sati . That is why is That sati. ad l circum- all said that arefound citta is alwaysis doesn’t sati Looking Always at the Heart 145 Forest Desanas are citta , paṭikkūla kilesas itself which will then - vari the concocting is mano—the knowing - ele pushing us outward. The outward. us pushing citta citta . You must, therefore, must, therefore, kilesas. You kilesas dhātu or elements. And are what the elements? will steadily return back to the fool us and lead us to go out and be involved with the externalthe with involved be and out go to us lead and us fool still cherishes the concepts various and thoughts about this and - —loath piece and part and paṭikkūla is asubha this body of Every Then we can really have fun in analyzing and the investigating some and filthy. This is the truth. Ourruns perception and that view some and filthy. contrary to Dhamma, the seeing that this body is ‘I’ and ‘Mine’, as people and this animals, is precisely the calm down. One will gain coolness, and one will be able to see with this way same the is it and practice, of aspect one Thisis clearly. very of the body. the investigation try and to in analyze investigate both this aspects body, of or andfilthiness, the They are the and air, earth, fire, and water, ment which is the heart. should You also that. As investigate far as people are concerned, after they have been born and die, does the once it becomes a or corpse?worth any value Is there any have body in value a dead person? There is none. It cannot compare even with a fish. When a fish one dies, cantake it to the market, and similarly that, then this is really the work of the of work the really is this then that, main cause that creates all the problems inside the heart. But if the citta things, things, rather than being concerned with the internal things. They The real chaseshadows. and after go to us lead and us fool kilesas them. capture to chance the have never we but heart the within found That is why we must concentrate all our effort right at this point. If the where spot the pinpoint yet cannot we depend must ous then on concepts, we our object meditation to take us there. Be solely aware of just the meditation object and nothing can be ‘Buddho’,It ‘Buddho’, ‘Buddho’ , else. or anything else, but the particular Constantly object. that on concentrated be only to is point just attention on focus this your object, meditation so eventually that your awareness will become continuous. Then the flow of the back, begin out to objects the will to goes various now be drawn that as of it discipline cannot and withstand control. Thisthe power flow of the citta Forest Desanas 146 Looking Always at the Heart Buddha, using Buddha, truth. truth. undeniable the is death because away passing body this see really we that so perception our establishclearly. haveto Weit see to get which is truly the work of the workof the truly is which misperception this correct things.Weand of therefore,must,uproot the of influence the of because is This than a nail driven into a piece of wood. It cannot be easily dislodged. view,this attachmentto our this and ‘mine’, as ‘I’, animals,as people,as as beautiful, something according to the of truth the Lord Buddha. The see to analyze investigateand mustYou beautiful. attractiveor call can one that nothing is there body this inside And animal. of form one are us,forinstance—theyorganisms inside livinggerms the like call itasālā thatway.in it about cemetery.think a as it WeWeof think don’t just animals or organisms that die all over the place. It is just that we never where we are sitting there is a cemetery, for of little there are all sorts here cemetery.right Evena always is there be, may they Wherever die. all must animal, everywoman,every man, every person, every of world whole this In it. of truth the see to get really can and earnest. resolute Be yourfullest. to Youexert all. atthereforemust us bother to here coming them without people lay the from support havefull the from ourselves release can wethat so developourselvescultivateand to work is and duty Our breed. cial are wewho especially living, still weare whilst now wecan what therefore, do wemust, useful, be to orderat In useful all. people,not with die,theyare once bodies their market.But the in sold be can it because die they after useful comes be- them of animals.part of and Everykinds piece other the all with n or netgto o dah yu ut netgt s ta you that investigate so must you death, investigation of your In or assembly hall. In our bodies there can be foundmany be can there bodies our assemblyIn or hall. sati, paññā, and saddhā , is much more tenaciously fixedmuchtenaciously is more upādāna, kilesas , because we are of a spe- a of weare because bhikkhus, with the Dhamma the with viriya kilesas . And we And kilesas andāsava. diligent effort. Wemust effort. diligent or our misperception our or kilesas tend toseeitas of theLord saṁsāra, Looking Always at the Heart 147 Forest Desanas dukkha by . I tryI bhikkhus. or filthiness—it is filthiness—it or , having samādhi , bhāvanā having —you Attāhi —you attano nātho paṭikkūla paṭikkūla . This work and undertak- paññā. This work and sati sati accept accept this truth? What is the cause or the caṅkama and sitting in citta see it like that? What is the reason? You must therefore therefore must You reason? the is What that? like it see So why can’t the I really have great concern is and why I all for I that really of always have you, reason for it? And it is the same way with way same the is it And it? for reason my best to prevent other people from coming to disturb your exertion exertion your disturb to coming from people other prevent to best my is who practitioner a for factor vital most the because practice, your in striving for the and of realization penetration truth is in his exertion in is, his that walking all over this body, and it is also the truth. It is really that way, so why and it is also the truth. It is way, really this that body, all over citta cannot the open must such.as You it see really can you until examine and probe it with your it up and reveal teacher Your work. this do you help can nobody and work, your is ing can merely point out the various means and techniques of doing it. In doing do must you this it work, yourself. the means of our exertion and this is our sole duty as This exertion. more is that importantin most tool the as mindfulness that world the in work other any see not do I else. anything than vital could I that such doing, are we that work the challengingthan more is be led into doing anything like else, building projects that might inthis do only I work. important most this ruin and exertion terruptthe extracurricular work when it is extremely But necessary. if it is not else to do it. anyone not do it or allow I would really necessary, have to instruction.you give have Although it can be hard on I me, try to most the countryis which Buddhist a in living are We strugglealong. for us environment suitable to for the of strive elimination are your own refuge. When you have heard the instruction from your your instruction from the heard have When you refuge. own your are teacher and learned the various techniques, then you must use and apply these techniques in your practice. The benefitwill thatyou you either that is gain teacher, your of discourse the to listening while gain calm, or you will learn the various techniques and methods of This is essen- help But yourselves. must other practice. than you that it. into should really get tial. You Forest Desanas 148 Looking Always at the Heart danger of danger the perceive could one No this. perceive could nobody him, from Lord Buddha—he the was butthe first to trulyrealize the else peril of the nobody is There extraordinary? most the as out stands who one worldsthe existence,three is of these whoagain? In countless eons. powerful forand domineering a such long time, and have been so for the with wayup catch to worlds of existence. No one else could haveknowledgecould attainedthis else one worldsexistence.No of knowledgethe three from realizationthe and differs in found which knowledgethe is LordBuddha,realizationthis the and and of heart, and tory becoming the world’s greatest Teacher. He attained the pure againstthe struggling and striving and he exerted to the utmost of his ability, putting his life at stake and kept anaccountoftheir deeds. or done had whatknowthey not did theyeither, guaranteebecause done—that is, what kind of only thing that was certain was their over again without being able to find anything definite or The certain. overdeaths and and births of cycle the in wander to had and them, deceivedby and with obsessed wasEverybodydesire. lustful taṇhā, dukkha really take this to heart, and do keep in mind that the intensity of your the but else nothing by caused of lot a experience we ourselves,then in overcomingof the uprooting and work the on things, other doing in spent haveyou that effort your the of menace the see really and heart to this welltake listen and Please else that trouble cancausetheheart andhardship but justthekilesas. So are we still willing to go on being born and dying, again and again dying, and born being on go to willing still we are So The Lord BuddhaThe work.is, this That do wantyouto I kilesas. is proportional totheintensityof kilesas.is proportional lobha, dosaandmoha, Then you ablebe yourwill Then to exert to only the is It fullest. saw the danger of greed, hatred, and delusion, hatred,and greed, of dangersaw the , which havekilesas, which taṇhā andāsavaso , been kamma kilesas greed, hatred, and delusion, or delusion, and hatred, greed, kilesas. they had made could not be of any , until finally attaining vic- attaining finally until kilesas, kamma. But again, what they had right within our hearts. Please hearts. our within right you shouldconcentrate allof When we have When many dukkha, and thisdukkha There is nothing is There . Apart kilesas. Apart kilesas rāga is - Looking Always at the Heart 149 Forest Desanas in did. so that so that paññā , kilesas and all described it to create trouble for us and for trouble create Buddha of the Lord kilesas to traverse this path. You must not must let this You path. to traverse citta You have to coerce the have You You must therefore commit yourselves to this work. I would really would I work. this to yourselves commit therefore must You we tend to believe in them. Where is this charm and beauty? All there All beauty? charmand this Whereis them. in believe to tend we see can we that so filth this into look must We filth. of collection a is is Buddha Lord the that way the following clearly, very it your investigation, following what I have explained to you concerning you to explained have I what following investigation, your But of the body. the internal or the and investigation external objects, if you are inclined the to externalinvestigate objects, then you must set them up in front of your mind. Whether it is the form of a man or a must take you woman, the form that is the most detrimental or harmful to In your chastity. the beginning, if you are not certain of then yourself, you should not set up this form too close to you, but instead put it at quite a distance. must You establish this form and make it break down, decompose, go rotten, and disperse. Establish it with the vultures and dogs scavenging and devouring this body. Set up as many forms or bodies as like. Establish you all of them so you Then cemetery. living a as and filthy, loathsome, appear they that must turnand then this into compare inwards own your body, your own body with those this to bodies. have You again investigate and and again. again is for it really and pretty things, all the attractive out it to go perceive beautiful, Of or course attractive? not, pretty, there is no such thing! The trouble. for looking merely Thisis should us. You it. really Theninvestigate you should bring it closer and at closer, the time you notice when that having investigated the like like to experiencesee you the calm will that arise medita- from your tion Furthermore, practice. I also would like to see use you we can take it up and practice it, and it is only we who can practice it practice can who we only is it and it, practice and up it take can we ability. to the utmost of our Buddha Lord harmfulheart,the whichthe are as things to those that that can be used to cope with, or suppress, the defeat determina- our up set all have We it. achieve to how us taught then He Dhamma the to listen to here come to tion Forest Desanas 150 Looking Always at the Heart must force one to make the make to one force must can oneseethisbody asattractive andbeautiful? sadness and sorrow, aversion and creepy feelings for them. How then one forlooks at When these corpses? these corpses, there can only be the same way with a pile anyoneof corpses—does have any affection forany affection this body? water, It is merely earth, air, and fire. It is the four elements of water,earth, fire, and air. How then can one have into down break and decompose them see can one that so animals, of people,or of individual, an of beauty of perception the uprooting and correcting of means the is Path.This the on thesideofmagga, into the four water,elements of earth, fire, and air.These living cemetery, and as it decomposes, until it eventually breaks down various aspectsofasubha, loathsomeness, or to the way one analyzes and investigates the parts of the body in their overcomingand the correcting of means the is it then - tech many are There work. this yourselvesin commit lute—really the sake ofDhammaandthetruth. combatthe investigationto of work the be to this consider to possible not is it If we only investigate this way occasionally, once in a long while, then continually, and then one will be fighting and battling with the dukkha. But if of side the on falls it then tion ofsaṅkhāra, they areallmagga orpath toenlightenment. of technique the is This flames.goin it up letting it, matchto a set then overwaythe to similar it, you petrolpour overmight and something image of beauty, and spread the image of wards you, so that you can see it very clearly. Next, you must form the citta , and it is up to each individual to come up with it, for it, with up come to individual each to up is it and satipaññā, n ms ivsiae hs gi ad gi repeatedly. again and again investigate this must One As a follower of the Lord Buddha, you must be earnest and reso- and earnest Buddha,youfollowerLordmustbe a the of As Saṅkhāra has become bold and courageous. Move it closer and closer to- closer and courageous.closer Moveand it bold become has . This is useless. This is not the way of exerting for wayexerting the of not is useless.This is This kilesas. is concoction.Ifitthekilesas saṅkhāra is influenced to concoct the truth of Dhamma, of truth the concoct to influenced is citta tread on this path of investigationof path this on tread asubha, or loathsomeness, all that influence this concoc- paṭikkūla—filthiness, as a , the creator of creator the samudaya, , similar kilesas, saṅkhāra Satipaññā kilesas. fall Looking Always at the Heart 151 Forest Desanas citta citta if one paññā. can really and kilesas sati sati . You must must paññā. You kilesas down down any time we citta to become strong, - pierc object like ‘Buddho’, then satipaññā satipaññā parikamma paññā, then one begins to see all the inside one’s heart. The samādhi, then one can only gain just this paññā, then do must and we so, if can we and sati sati that that we can come up with. If we can calm the with the use of a paññā paññā citta to calm down. Then you must investigate to with calm Thendown. investigate must you If one clings onto one’s What has been elaborated here is only presented in general terms, terms, general in presented only is here elaborated been has What This is the of our way developing not remain idle and lie clinging shall to I so this state times, of many calm. this I you was told stuck in have I and before, calm of state this it again. not repeat samādhi, and one will never be able to progress along the But Path. when one begins to develop things that come into contact with and oneself, be and involved one can manage to cut them down and get rid of them. them, with cope strugglethem, with Thenfurther, them for dig and search one can and destroy eventually them, with the means of our using enjoy one who has learned a lot and studied a lot. When there and it is up to each practitioner to come up with the different specific different the with up come to eachpractitioner to up is it and means of coping with his problem. When you have come up with your own technique, then this becomes your own possession, and should you not let the what teacher has presented to slip you out of your hands and go down the drain, for this will be of no benefit to you. You must take what the teacher has given you as your source of investment in your business of practicing, so that you can come much one has studied inup higher how with more Noprofit. matter education, one cannot help but become the tools of the want to, want then to, it means that we already know the way of getting the citta ing, bright, and sharp, absorbed in and this it investigation, is up to of techniquesdifferent own his devise to practitioner individual each and paññā. sati by by our command, that if is, can we calm the doesn’t any have Dhamma we must use that particular method. Or if we can calm down the down calm can we particularif Or method. that use must we niques niques of with the means of calm the Forest Desanas 152 Looking Always at the Heart things thatthings drivenusually are do people by the nature.The same the of are they things,because these do to oneself and people urgesthat force driving the understands now one cause be- take, people that action every understand but help cannot one people,other sees and outside looks whereverone then heart, one’s within from them scattered and dispersed has and taṇhā andāsava, can seeitvery clearly. thenature Onceonehaslearned ofthekilesas, wenowbut constantly.harm, wenevertheir heart sawBefore one’s burning and erupting volcanoes like or fire of heaps like are They was one’s delusion, one’s one’s hatred,greed, and one’s sensual lust. means by freedom. Buddha Lord the what is this and anymore, one bother or disturb can Nothing all. at heart one’s inside struggling or grasping no be has totally got of rid all of these disturbing influences, then there will The The coffin. a in lies just one dies, one When greedy? so be know. Why mustone then Dhamma, some has one people.if other But to wrong done has one that aware being from and things these seeing from one influence, blocks of position powerand one’s in delusion one’s alotof damage andtroubleonly create for othersandhimself, withouthimrealizingit. can he person, influential an is who and lot, a Dhamma no is the things disappear, then one doesn›t grasp or struggle for things. When these all when But found? be happiness any can heat.Where a in dog like struggle people makes really it arises, it When lust. sensual hatred and anger make one happy. It is the same way with neverGreed greedy? happy,so people makes one›s does neither and be then live,Why to enough. place is a thateatreally and to enough just bones and ashes. one has So why When be obsessed with greed? is cremated,thatleft been all is has body the once But Dhamma. ous One can then see very clearly that what was harmful to oneself to harmful was what that clearly very see then can One hs s eas one’s because is This citta bhikkhus calms down, atit will not be grasping things. And when one ut oe n cat the chant and come just inside the heart of one who has learned and studied and learned has who one of heart the inside lobha r re, n oes miin and ambition, one’s and greed, or - meritori the kusalā-dhammā, , butkilesas, they don’t rāga -taṇhā, Looking Always at the Heart 153 Forest Desanas sati sati citta. This or form, the form, or rūpa arise, please re- please arise, rāga-taṇhā , paṭikkūla filthiness, and the truth of ? This is the way of correctingthe of Thisway citta? the is within your hearts. Get to see them very You clearly. - vari the with up come must We idle. remain not must We paññā. I really want to see all of you experience the Dhamma, for it is Get the heart to see this very clearly. Then this misperception, this clearly. very this heartsee the to Get Whenand delusion, and greed, hatred, within a hand’s reach—because it is right within our hearts. The- at is the way of correctingmust take We a ourselves. good hold of and ourselves. will develop ous techniques and means and methods that presumption and assumption, will steadily diminish. It will lessen and lessen. The truth will increasingly become more distinct—the truth of asubha, loathsomeness, - investi must One man. a harmfulto and inimical is woman a of form man a is it that it—not truthof the see really to body or form this gate the like parts, bodily various of up made just is it that but woman, a or the skin, the teeth, the nails, the body, the of hair the head, the of hair flesh andfor the example. Apart sinews, from that, there is just filth can How there be any beauty in the it? body. Thenall over one must Whenmentally decompose a the person body. his dies, body slowly decomposes, and becomes rotten and fetid, and eventually scatters and fire. air, and disperses into earth, water, the four elements of fire, andearth, air. Theywater, will all become obvious. The truth about the four elements is the truth subtle on level. When a one very has entered into the knowledge of the four elements, then one has entered into the subtle truth. What then can the bother and come alize that they arise out of the heart, because it is the heart that creates creates that heart the is it because heart, the of out arise they that alize them. It is the heart that conjures and them it up, is the heart that is - look the at heartmust and investi You in the of state hunger. always gate what it is hungry to have analyze You for. the object of hunger so that the heart will get to know the nature of this object and then with instance For it. for hunger and curiosity its lose realize that. You must, therefore, try to learn the deceptions and tricks and deceptions the learn to try therefore, must, You that. realize of the kilesas heart—take care of it well. careful in observing be very your must Forest Desanas 154 Looking Always at the Heart heart, heart, and all the the within right is things these of all from deliverance of tainment kilesas not therealkilesas we want to pierce the want to pierce us, they seem to be able to do so very efficiently.When the when hand, other the pierce andpenetrateOn thekilesas? the and hearts, but the our within right found are deceptions The hearts. our within right at between leastseethe difference them. and thekhandhas. Even though it might not be clearly distinct, we will whatthe clearly see to possibleus forbe havewill it then calm, attainedsome we When it. into get really and earnest, really Be heart. the within and heart, the heart, because when the the inside is it attainscalm, one When heart. the within right is is.It culprit principal the where find to inside look to around turn now achieveanything.We after to able must be weto shadows.never chase So seem and go to us fool and outside, the to them project and t il o rmi sal ad nhnig A w pors i our in progress we As unchanging. and stable remain now will It haveeradicated,been the then that are involved with the Allofthesearesammatiertion. become more and more subtle as we in our practice progress and ex- and change steadily awarenesswill perceptions,ings,and thoughts, the be will adaptable the citta overcomingthe and correcting in exertion our of intensity the to corresponding apparent become h clns, olhatdes ad rgtes f the of brightness and cool-heartedness, calmness, The kilesas kilesas , mindfulness and wisdom, that will penetrate and pierce and penetrate will that wisdom, and mindfulness paññā, will come when one begins to investigateto begins one whenwith come will to go after something else other than them. The real The them. than goother to else something after citta are being eliminated by eliminated being are are also found right within ourselves. But why can’t we can’t why But ourselves. within right found also are is like.is We ablebe will differentiateto between the kilesas , the tools to curb the curb to tools the satipaññā, kilesas themselves.We have deceivedalwaysthe been by that deceive us draw up the pictures and images kilesas, all we can do is to poke at their shadows, . The conditionsofthecitta citta. The are also found right within this heart. The kilesas citta, even the most subtle things like or mundane, and until all of the things are subdued, they are subdued within citta . The enormous change in the in change enormous The kilesas. will cease to exhibit any changes.exhibitany to cease will , then the more skilful and skilful more the then paññā, , are also found also are kilesas, . The more The paññā. namely feel - namely kilesas citta kilesas avijjā, citta will sati are Looking Always at the Heart 155 Forest Desanas is of the kilesas did not citta which says Dhammapāda, deeply embed- deeply is luminous.” But it was was it But luminous.” is as the original the as coming in as a visitor. The visitor. a as in coming until reaching the state of is luminous, but the citta citta citta Buddha TheLord dull.” become citta kilesas citta. There will only be change sammati sammati —none of this sammati . sammati When one has come to this citta then takes up object that to be its own is purified, and for what reason? is reason? This what for and purified, is citta avijjā of each has avijjā individual citta anymore. All that is left is just the natural state state is left is just the natural All that anymore. to the state of then purity,” I could accept this citta found found within the citta that came in, which means that whatever comes into comes whatever that means which in, came that citta, the citta , sammati and so is evil, and so is wholesomeness and , the truethe bhikkhus, original bhikkhus, the true original , sammati both the good and evil, the coarse and the subtle. until it attains the If state of it luminosity.” had been translated But when one has purified the Therefore, Therefore, I am not very certain about the translation of the Pāli purity, then this state of purity, luminosity ceases to be an issue. This is because this state of luminosity which is stated in be must the met with by the practitioner who will come across it. When , vaṭṭa-cakka the Cycle of Birth and Death. The Lord Buddha originaltrue the that say originalthe because the by meant is what Thisis itself. or terms. or mundane sammati in spoke Buddha Lord contact with the act like visitors, which make the make which visitors, like act describetrue actually this originaldid ded within it, without any exception. That is why the Lord Buddha “Behold, said due to the kilesas wholeheartedly. wholeheartedly. Furthermore, consider the Dhamma “Behold, as “Purify your of knowingness. of knowingness. your “Purify as translates which pariyodapanaṁ, Sacitta says that verse citta One has now let go totally of all on the good side, and will on become the side, more good and Thismore subtle. is because good is Theyunwholesomeness. are all and attained has one once And this. understand will one level, subtle passed beyond this then stage, one will become one who has relin- let has one now that means It evil. and good both of go let or quished go of all practice, practice, the change will steadily following occur, the change of the sammati-dhammas within the found Forest Desanas 156 Looking Always at the Heart the Lord Buddha has it because thing, the reason this for and anything, of thecitta, willthe befirmer its foundation. It is not easily shaken by ownits has It calm. foundation, the of form one firmer is the as one to stages,progresses the different at the stage of the within left nothing is there then dispersed, been has luminosity this once But birth. creatorof the is itself nosity lumi- this because birth, up take to alwaysready is It birth. up take then hehascomefacetowithavijjā, ortheavijjā-citta. luminosity,the of state this at arrived has he citta this is Where occasion. special a case, special a becomes then This restlessness. and agitation this of cause the out find investigateand the down calm cannot one and agitated, and into a and corner one has no other means, then one must use drivenis one when is this to memory.ārammaṇaexception , only The of way the investigatesin it when paññā, for itwillthenbeable itsdutyat toperform itsfullest. citta purified purity, the of state the attains one that apart broken has luminosity this after only is thing.It real the not is It deception. a or trap a like really is thing luminosity. of This state very luminous and very One then bright. becomes deluded with that the then state, that attained has one when So kilesas. levelAvijjā ofthekilesa. and content with content and in whatin we ‘Paññācall do the investigation on some occasions which I have discussed before, This luminosity, or the magnificence of magnificence the luminosity,or This It is not like the like not is It citta . The citta citta. The doesn’t take up any more birth, but the luminous the but birth, more any up take doesn’t going? One now must begin to investigate and dig into it, not it, into dig investigateand to begin must now One going? is full and content. One must take this taught that one mustnowdevelopone that taught , and put it to work by investigatingwith bywork to it put and samādhi, will not be restless or agitated, or hunger for any- forhunger agitated,or or restless be not will citta samādhi develops is the most clever and most deceptive of the deceptiveof most clever and most the is that is still hungry for other things,because other for hungry still is that as its nourishment. For this reason, the reason, this For nourishment. its as samādhi ’. This is when one is restless is whenone is This samādhi’. , it will all turn into turn all will it paññā, is very good nourishment for nourishment good very is , is the most subtle most the is avijjā, citta citta citta. Onethenhasto . During practice, During citta. paññā . This purified purified This citta. which is which now full that is luminous, is that samādhi, there citta citta because nowbecause becomes will still will paññā samādhi saññā- to Looking Always at the Heart 157 Forest Desanas citta. is the paññā, this at all. Thisat paññā. The Samādhi , kammaṭṭhāna the to be tame. When samādhi paññā. keep keep functioning and citta paññā, using it to round calms down due to the power calms due down to the power to enter into calm. When one develops develops is good is nourishmentgood for the citta would not accept it. It kept on going going on kept It it. accept not would samādhi —memory, because the —memory, saññā-ārammaṇa citta that lets that paññā lets that that samādhi can really bring the cowers and calms down. This and calms down. manner of calm- cowers seems to have completely disappeared. But this But disappeared. completely have to seems to go out of the confines of the because paññā citta that can coerce the citta the can coerce that citta with enters into calm, it enters with boldness And and bravery. became restless and agitated, and when I tried to investigate and I when triedbecame restless and agitated, to investigate citta will now will perform now its function as it has been told, and this is the citta citta The reason for discussing this is because it really happens within Now, when one begins to do a lot of investigation with one when begins to do a lot of investigation Now, paññā. One will from this - become bold prac very and courageous allowing allowing the forty meditation subjects. One must keep on probing, examining, and and examining, probing, on keep must One subjects. meditation forty the until eventually investigating, the circle of practice for some although people, it might not happen to It others. happened to and me, is that writtenwhy I about have it and discussed it. I wrote about my and experiences, own there were no fabrications there. That is it how actually happened. It when was the any aspect of Dhamma, the Dhamma, of aspect any of tice of paññā and this is and majestic, sublime this calm, one feels from withdraws . one case of samādhi in a different direction, so I had to be tough and strong in trying to discipline the citta. with I had to investigate up the citta. This is similar to being in a close encounter or in close until the combat, ing the is not to comparable one who does any not have foundation of samādhi of foundation around revolves now awareness total is because the citta’s doing its without work hungering for other things, so that one’s in- doesn’t turnvestigation into citta purpose of samādhi. It is one form of foundation. the support paññā for It is the support paññā for when when it withdraws from the state of calm, it does so with courage and it becomes grandvery and magnificent. This is one special case, but generally it is the of way Forest Desanas 158 Looking Always at the Heart nothing except the except nothing levelthe this capablecontrolling is of the because is This command. havefollowour will to it force ittodoso. Oncethecitta the awarenessof means that one has to drag the drag to has one that means to do this, the nowpowerhas fromthe forit out samādhi, come of base rest inthestate ofsamādhi . and return must it anymore,then on go cannot it when point the to tired and getsexhausted it too whenmust So It rest. haustion. takea in rest and come to eventuallywill it so.exhausted,gets do too it havedoesn’t when But as toreplenishitselfandrecuperate andserve asthebasefor paññā, it citta gation, and this is one of the higher fetters, the called investigationthe doing with of pleasure the in immersed totally now is universe.It whole the in The atall. else anything come andrestitselfinthestate ofcalm. doing.been draggingthis do to has awayOne with awaythe drag and come can that nothing is There it. involvedwith become mustforcereally the one calm, into wantsenter one whento So rest. wantany takenot to concentrated on the development of has totally disappeared. does Where it go? All of it has now gone and now turns to nowturns in the pleasure of anything, it wouldn’t. The wouldn’t.The it anything, of pleasure the in immersed wouldbe havework.thatit to more Not out gonedo and quickly,very repeatit to the had else I or because parikamma I had to control and master the master and control to had I has gone overboard. Instead of resting in the calm of calm the goneoverboard.in has resting of Instead , uddhacca restlessness. That is, it is too engrossed in this investi- , so that when one has to try to coercethe to thattry so to citta, has whenone . I haven’t forgotten this haven’tforgottenobject ofBuddho, I Buddho,. Buddho ; so nowso paññā; of base the citta citta will indeed enter into citta , when it cannot go any further from ex- from further any go cannot it when samādhi, citta doesn’t remain with the with remain doesn’t and citta to come and rest in rest and come to , and that is why at this stage it is stageit this at why is that and paññā, sati at this stage has no interest in anything in interest stageatno this has no longer goes against our will, then will, our againstgoeslonger no citta and citta paññā, because the away from the work that it has it workthat the awayfrom . There is nothing else to else nothing is There paññā. , since at this stageatis this since there citta, samādhi to remain calm by using the using by calm remain to samādhi, but one must really samādhi. citta saṃyojana, for now the that oneusedtohave citta citta had no interest in satithatso , can it so that it forms forms it that so When one has one When citta wouldout go , it really it citta, samādhi satipaññā samādhi now does and so of Looking Always at the Heart 159 Forest Desanas is empty, citta is empty, samādhi—it is appeared citta appeared - ap everything citta, samādhi was there during by virtue of the base of the by , or the emptiness of emptiness the or samādhi, on the external things, then it is it then things, external the on citta being empty of everything else. else. everything of empty being citta entirely disappeared. Assamādhi entirely disappeared. far as citta, paññā can cleanse the then the more samādhi, but when I describe it as the emp- citta, that does feel right. That I is, feel very citta is concerned, this is not the base of becomes. When it is the time for it to be empty, this empty, be to it for time the is Whenit becomes. citta samādhi. But then I was not interested in - the investiga to finish its work, then it has to come back and investigate investigate and back come to has it then work, its finish to paññā, then base that of After having rested long enough to gain strength and become very very become and strength gain to enough long rested having After And as far as the body was concerned, it was comparable to the light without the burden of the then work, it will just get right back on to the and work very become energetically, wholly concentrated on the work of At investigation. this stage, the base or the - founda tion of samādhi is no longer there to be found. From my own - expe rience, this is what happens. The base of the time when I my concentrated whole effort into the development of calm and tion of paññā. But when I began to concentrate on my investigation with the luminous not empty anymore. But when it is empty is it when But anymore. empty not the on focuses or at looks one wherever then citta, the base of the citta. base the It does not really feel right to describe it as the emptiness of the base of the of base tiness of the But it is not empty pears Whenof to itself. be empty. the time comes the citta for one itself one looks, until wherever Before, it becomes totally empty. globe of a pressure lantern, for inside it was very bright of base the of and emptiness Thisthe is clear. very empty, also is it of samādhi, about this description. In the state positive the focus to begins one when but something else. The more shad- like just were they shadows; like appeared at looked I Whatever Looking at a images. owy whole mountain, or a solid rock, they just The greater part of the images. shadowy like appeared and it seems that there is no solid rock—just an image of the rock. on the ground, it shadowy—the also appears Walking way. that it. It just happened penetrated to have luminous the the luminous emptiness can be seen I very clearly. could see this emptiness—the the body, the of empty being citta Forest Desanas 160 Looking Always at the Heart on thecitta, and the more developed the became involved with the involvedwith became that everything and Dhamma, and truth the for realization the for the work about than difficulty and hardship this about more concerned no is one But was. work the harder the and got, everything whenthe developmentthe wasin It veryhardof is reallydukkha. in time verylong a for sit or sleep and foodfrom stain ab- to has one because body the on hard really work.is hardvery It developmentforthe exertion of The end. the to beginning longer apparent. elseistheretodo? What of forms All disappeared. all the ing to come and be involved with the work?noth- this is Nowof there object the whatanymore,is and do or work to be done, and one can see this very clearly. What is there to problemmore no is There it. about doubt no is knowsthere one and oneself. within one Though might this never have experiencing known or experienced this before, and now oneself within knowing is, of load full the carrying still is One burden. the ing everythingempty,sees as empty.- not is oneself butcarry still is One the the of base the and empty is external Everything the of emptiness the emptiness: of kinds three are empty. There becomes truly it then up,broken has self. One has no doubt or questions about what about questions or doubt no has One self. one- within this knowsinvestigate, one to and else nothing is there with, and the attachment to the brightness and luminosity of the thatdesire we for, affection the refersto of speaking are intimacy the Speaking of this One has experienced all the hardship in one’s exertion from the from exertion one’s in hardship the all experienced has One One must now investigate at this point. When all this luminosity this all When investigatenowmustpoint. One this at . There is no self, animal or people, no I or them. They have They them. or I people,no or animal self, no is There citta. , and this ultimate emptiness in which everything is empty.is everything which in emptiness ultimate this and citta, citta itself is also empty. All problems have disappeared. Then Then disappeared. have problems empty. All also is itself citta had establishedhad foundation,some verybecame it hard taṇhā, it is not the coarser kind of . But this hardship was no problem, no was hardship this But citta. , and the and sammati, , the emptiness of the base of base the of emptiness the samādhi, . The citta citta. The citta became, the more subtle , are no are sammati-citta, . This taṇhā taṇhā. This sandiṭṭhiko sandiṭṭhiko citta now is just merely avijjā is empty and empty is . This samādhi. This , and samādhi, and samādhi is. That taṇhā. citta. or is Looking Always at the Heart 161 Forest Desanas - that die that If one is cer If that can pass that kilesas, but is that has been has been that cittas promised? He promised? citta citta? satipaññā satipaññā , Dhamma-cakka a wheel and accomplish one’s work. And And work. one’s accomplish and found found within the citta kilesa going to a happy state, without having any worry, or worry, any having without state, happy a to going that has been revolving like has a that been revolving sugato, sugato, is used for correcting and clearing the away satipaññā satipaññā Is it possible that can we get into the and mundane work accom- Paññā Paññā plish it before we die? Can you be really certain that you can finish this If work? you are not certain of this, why don’t you take Buddha up Lord the the that work the like certain, is that work tain that there is none, then what is there to fight? What is there to cope with, or to struggle with or encounter? Can battle you or fight far as but Dhamma, of work the to end an Thereis wind? empty with as the of work the is world concerned, there can be never an end to it. the From first day of one’s birth,work to there do is continuously until the last day of one’s life, and even then one has still ished one’s die not People work. worried and fin- concerned for their work, Theresingle a isn’t relatives. friendstheir their and with away , anālayo without any having desire left. There are only with and worry confusion and entanglement with all sorts of things. carrying burden a goes one when happiness any be there can how So not was one passed away one did before that with oneself? The work completed, and when one passes someone away, else will have Thereon. and single on a to isn’t This continues just job. one’s over take can who accomplish his task, because as soon as person in the world People all the time. one coming up, there is a new he finishes one job, keep on doing it, to going but are be we bold enough to take up this task as well? of Dhamma, will also lose its purpose. They all fall into place - natu of application the effort in diligent One’s rally. so intensified, turning around relentlessly and incessantly, eventually eventually incessantly, and relentlessly turning around intensified, so and naturally stops, because there is nothing else to Theredo. is no There to be corrected. is nothing to solve. more problem one’s there now there a now single type of and when one had fully exerted to one’s utmost one ability, would the conquer to come eventually Forest Desanas 162 Looking Always at the Heart contradiction. contravene,a to as serveleft to nothing left is nothing there and out, the one becausethekilesas and contravene anything else. One cannot find anything to contradict go to contradiction—nothing any be not will There heart. the from the for is necessary is that All contradiction. any be wouldn’t there for the it call either can One thing. same the and Once one has arrived at this stage, both the citta Buddha thatcoolness forever.just last will is This flicting the heart,and has totally extinguished it, then all that is left is Practice. the waterof the by quenched of fires the all are Extinguished Dhamma the of water the by extinguished been has volcano This disappeared. haveall they concerned, are volcano ing the kilesas, all and concerned, is confusion and worry and anxiety the all as far As comfort. and ease happiness, only is there onward there from and of, rid got truly havebeen all They disappeared. all has It all ofthem?’Itwillnothappen for they have now allbeendestroyed. this ‘Could thinking by From that moment on, one will never have to be in doubt, forforever. instance of rid got totally is it then 100%, of rid got totally is it Once anymore. us with fight and revivedcome be can thatthatcould it so single a be won’t There task. your accomplish and complete really will you then life, holy the of end the is,that cariyaṁ, brahma said that if you take this work of a recluse, and then attain the Once the water has been splashed over this fire that has been af- been has that fire overthis splashed been waterhas the Once kilesas ta ae ooiu fr hi cnrdcin t disappear to contradiction, their for notorious are that kilesas, and timeless Dhamma. They are both one and the same thing. same the and one both are They Dhamma. timeless and , and taṇhā, said that this is, ‘Akālika-citta, is, this that said thatcontradict the Once Dhamma. āsava of contradictionhaveof is, That disappeared. all - erupt an like heart one’s afflict to used that kilesa arise again, now that I havedestroyedI thatnowagain, arise , the Middle WayMiddleof Paṭipadāthe Majjhimā , rāga , dosa and ’—the timeless akālika-dhamma’—the —timeless. The Lord —timeless. akāliko The citta kilesas . They havemoha. They been citta and Dhamma havewiped been or the Dhamma, the or and the truth. and thetruth. vusitaṁ are one kilesa Looking Always at the Heart 163 Forest Desanas

does have an end. You must really into get it. must Don’t be - lacka an end. You does have One One will then be at ease and peaceful. You see, the work of a bhikkhu daisical or or vacillating, grope in the dark like blind men. Don’t be halfhearted and uncommitted, for this is like groping for something Then it is an eel or whether there a will snake. don’t know you when only be uncertainty doubt. and Dukkha August 4th, 1979 —

As a practitioner, one must be truly committed to Dhamma. One’s heart must always be turning towards Dhamma. One must not allow the flow of the world, which is the kilesas, to come into one’s heart, to trample on and afflict it, for this is the flow of the kilesas, and they must not be allowed to incite and disturb the heart, which we are taking care of with our utmost effort, to the extent where we are willing to put our lives at stake for it, solely for the sake of Dhamma. We must constantly be on the lookout for harm and perils. We must not be insensitive to those things which are harmful to us. We must always set up this understanding, and then we can be considered as people who practice Dhamma with mindfulness. This mindfulness is the constant awareness of things that are harmful and beneficial to oneself. One must be constantly aware of those things which are beneficial or harmful to oneself. One must always be careful and cautious, and one must get rid of the things that should be got rid of. One should also develop, nurture, and take care of the things that one should be taking care of, and this is our own heart. Dukkha 165 Forest Desanas

said dukkha Due to dukkha. If is inherent in , then satipaññā dukkha? dukkha. Dukkha is to enter it into the state of calm of state the into it enter to is citta does not fall on is the one who does not that lead us to be born and die and experience and borndie be and to us lead that arises; so what is the cause or origin of birth? Thebirth?originorigin of or cause the is what so arises; , the King of Delusion that is deeply embedded within embedded deeply is that Delusion of King the , avijjā and hardship. and All hardship. of them are harmful to us. Every form of āsava taṇhā and āsava that have been ruling over it for a very long time. We ourselves ourselves We time. long very a for it rulingbeen over have that dukkha , to the extent where it is not easy to differentiate or tell them tell or differentiate to easy not is it where extent the to citta, This heart is the property of two it possessors. However, is the When it is time to intensify one’s effort, one must intensify it. cannot make an account of all of the forms of birth that we have gone gone have we birthformsof the that of all of account an make cannot through, and the process of birth, and illness, ageing, death, that we the of work the Thisis day. present the to up on right undergone have kilesas, kilesas that the one whom dukkha the one whom that take up birth, for this is the only way to totally wipe out one doesn’t take up birth, then one doesn’t to have experience any dukkha. If such then, is what is the the way, cause of every formevery of birth because when one takes up birth, one must also Therefore, duality. a or pair a are birthBoth death and death. up take is birth, there there is also dukkha. Thewhenever Lord Buddha When it is time to make a hard drive, one must make a hard drive. drive. a hard make one must When drive, a hard time to make it is one for time fight. is really it must When one fight, to Whentime is it to one be will moderate, that for know oneself when the time arises. the is it when decide to oneself upon it take not should one However, time the reality in when relax, or easy it take to or moderate be to time one can sometimes be misled. Concerning this, is not right to be so. The practitioner himself will know the right time - strenu to his from take a away breaking while rest, comfort and to ease enjoy to relax, the rest to way The exertion. ous the apart. It is, therefore, necessary for us to commit our total effort, to to. have if we up our lives give will even we where the extent dukkha existence take that we up is filled with birth, is birth of enters one when But There suchtime. be cool-heartedness. a can and one’s opposition with the means of against into battle one must totally commit oneself to it. One consider must the as the sacca-dhamma, the truth, and one should not consider dukkha Forest Desanas 166 Dukkha thing that one can see very clearly and distinctively. and The clearly very see can one that thing andproper. isright which principle correct the is This Dhamma. and truth of principle the is this oneself,for as the by by overwhelmedbe not then will truth, of aspect an as heart his within Apractitioner,sacca-dhamma, thetruth. who hasclearly seendukkha that says that dukkha principle truth follow the or truth the reach to a way find to able be to want dukkhaisvibhava-taṇhā . toexperience kilesas the by caused is This ideas.various concocting be will and agitated of aspect one isrc yu o h ums—o h fullest. the utmost—to the to you instruct I instruction. for me to coming in havemade youthat effort the ting befit- your and for benefit only principle,aiming followingtruth the is teach I what and principle, truth the from speak I not. or off ing relate thistoyou, withwhether Iamshow without beingconcerned - to dare I why up.thatis me and have back this I experienced clearly to anything without speaking not am I and myself this experienced not be able to trample on and afflict him or cause him to waver. I have ourselves. experience wantto Wenot will that we are experiencing experiencing weourselvesare that feel will and thesamething,thenwhen thereisdukkha thatbodyentire the oneself.is weIf thatsee we bodythe and one are coct the idea that thedukkha long timecancausethekilesas the body duetoillnessorfrom sittinginthesamepositionfor avery dukkha the is illness, or pain any with afflicted not is body the when time dukkha, nomatter how severe thisdukkha The The Then we will not be able to look for the truth because webecause not will truth forthe able look webe to not will Then citta of attachment. The The attachment. of that isentirelycreated byThe thekilesas. dukkha can arise as a consequence of the of consequence a as arise can . The The dukkha. that Itissome- withinthebody isimportant. arises is an aspect of truth. This is the principle of the of principle the is This truth. of aspect an is dukkha, thenwe with willbecomeconcerned citta dukkha within the body belongs to oneself,and to belongs body the within to arise. The The arise. to will become confused, and will con- will and confused, become will that inthecitta,even arises at the dukkha dukkha might be. This citta dukkha. Sowhen we see painful Dukkha-vedanā, within thebody, we dukkha will berestless and of the body.the of is This and this desire not that in arises dukkha dukkha will in Dukkha 167 Forest Desanas - and Paññā Paññā inten- dukkha paññā. or pain is most that we call the call we that from from the heart, or as the target for the dukkha dukkha. When dukkha dukkha that arises in the various parts arises various in the that paññā, analyzing, differentiating to go away to because go the away desire for must must be This revolving constantly. to see differenit by - as it actually is, or craving. This will just increase the This increase just will craving. or itself. It is itself. unlike the body which has arises, it arises whether we have the have it arises we whether arises, dukkha to see that it has no other characteris it has no - to see that citta dukkha that arisesthat from sitting for a long are time, so that you can see its nature very clearly. clearly. very can see its nature you so that dukkha is actually the turning around of within the body, it merely increases or intensifies within the body, dukkha to go away. One must neither make any wish nor wish any make neither must One away. go to citta to disappear is tanhā to disappear dukkha of both the body and the heart. This is the way if one wants wants one if way the Thisis heart. the and body the both of and one will never one’s have wish fulfilled. Instead of this . We must take that that take must We . sacca-dhamma , the way , magga for of the the eradication way dukkha dukkha For For instance, the pain in the legs or in the various organs of the We should investigate dukkha should investigate We curbing the dukkha the feeling feeling arises from many It causes. can arise from But illness. please dukkha-vedanā it is the same old in mind that keep or the of the body, all the all , sacca-dhamma the truth. The one’s establishes one where point the as that take then and profound, mindfulness, and with investigate the dukkha and isolating the dukkha observe must We tics apart from its being body—one should take the point where the dukkha where the point should take body—one investigation. We must investigate back must and investigate We forth investigation. between the heart and it the where has body Look permeated. and see in which part of this dukkha has arisen.the body take a good look at it. The or desires desires or Whenany desire. dukkha have tant. We tant. must not We wish for it to arisewish for or not. . with dukkha and setting apart those things which involved are tiating Find out which part of the body is being afflicted with various various characteristics since it is made up of the different parts. We compare and examine must all the must differentand then parts, we Thesethe citta. terriblyimpor are things three towards turninwards this dukkha being revolving of revolving the probes and examines for the cause of this of cause the for examines and probes Forest Desanas 168 Dukkha sifies, then the ferentiate and set apart apart set ferentiateand dif- also must One it. examine and body,it, atthe differentiatelook sacca-dhamma, andtheway tocontendwithone’senemy. Onemust investigatingwayof the the is rapidly—this very around turning be naturalthe wayinvestigation, of be the will This itself. truth the into examine and probe to merely point is thating forThe we the truth. should not have any desire, but look- wayof the not investigation),is any this doing (without know to get weto wantbecause just welook If it. at look to wantwe only because simply look just Don’t discernment. with it see and nation, forourselves. We with mustit see or look from suffers really itself the endwe cannothelpbut look into thecitta that this body is afflicted with says who one the is Who afflicted. so is it thatknow not does itself is merelydukkha,but initselfitdoesn’tknow that itisdukkha. are experiencing experiencing are they that know don’t themselves They are. they as merely are theybody— the of parts the of rest the and bones and sinews the with same way the is It flesh. the merely is flesh the and skin, the merely One must seeitclearly withpaññā clearly withpaññā.Onemust get toseethepaininbody clearly. about thesethreethingsthat areinterrelated orcombined.Seeit truth the expose to is here point main The together,apart. break also can they formed be can they if them: for natural is duality. It pair a a or just are they concerned, is body the of integration and tion - disintegra the as far As apart. break it let then apart, break will it then thiswillbesamudaya, andthecauseofdukkhawillarise. our appears isdukkha? And the body—although it might be afflicted with afflicted be might it body—although the And Therefore, evenTherefore,the if saññā-ārammaṇa citta dukkha, even though thedukkha Who says that this is so? If it doesn’t come out of out come doesn’t it If so? is thatthis says Who cannot get away from that spot. It particular must or memory, where else can it come from? So in So from? come it can memory,else or where dukkha-vedanā dukkha, then let us really look intoit closely dukkha dukkha, andthat thedukkha-vedanā afflicts the body to the extent where extent the to body the afflicts majjhimā until onecanseethat theskinis and examine that. This This that.examine and - paññā, seeitwithdiscrimi way.weIf have desire,any itself. Now if the if Nowitself. is like a scorching dukkha—in vedanā citta that Dukkha 169 Forest Desanas has dukkha , dukkha citta And if this if And will merely know. will merely know. either. This either. to disappear—one to disappear—one are absolutely vital citta , the which is samudaya has attained deliverance, deliverance, has attained dukkha paññā dukkha and Sati Sati doesn›t appear at the moment of birth?of And moment the at appear doesn›t , and when the citta citta, and when vedanā and accumulate more kilesas and accumulate itself doesn’t know that it is it that know doesn’t itself only arises If now. they are one and the same thing, , and the body, are one and the same thing, when when thing, same the one and are and the body, vedanā, is the one who will gain victory, and the one who will and the one who victory, gain will who the one is has always been has here always from the day of our birth. But this , he would be able to be stand able on with kilesas, mindful- his he own would dukkha. Then one would be knocked down and one would dukkha citta , one should look the same way one looks at the body and at and at the body one looks at way look the same citta, one should In training and disciplining one oneself, be must bold and - coura The geous, firmgeous, andmust resolute. Onenot beweak.feeble ormust One than Dhamma, or as more worthwhile not see anything in this world then there is nothing else to talk about. What is there to talk about? for taking care of the of care taking for dukkha-vedanā this that it is how cause of one When it through. to make away, one is about to pass not be able the and observe his heart sets One who to investigate will be helpless. sacca-dhamma rid got not have might he Although end. the to withstand to able be of all the and paññā. ness and wisdom, sati not also disappeared, so truly they are not one and the same thing. truly so not also disappeared, are not one and the same thing. they Thismust be investigation constantly turning around. As far as the desire is concerned—that is the desire for should never bring it into the if investigation, one doesn’t want to enhance doesn’t know that it is making others so suffer, who then is the one who forms up the presumption and assumption about these things? turn inside the citta. When and look around One must looking at the - and mind attention look with continuous dukkha-vedanā. One must fulness. One must look with the intention of finding out the truth. When one gets to find out the truth, then the thing with vedanā? be one and the same Can this knowing and knowing, still remains? the citta is it that how dukkha-vedanā disappears, the if disappear not should It disappear? can it that it is how flame. They themselves don’t know that they are undergoing are they undergoing that don’tknow flame. themselves They the dukkha and Forest Desanas 170 Dukkha cording to our desires, then we become angry. The world has these worldhas angry.The become we then desires, our to cording follows for itisjustimmeasurable. this is just a piece of paper but we are still deluded with it. Our greed can beusedascurrency. We know itvery well that withinourhearts tached to it, like a piece of paper which we suppose is a banknote and of form a also is this possessions, forcraving or havewedesire When physical world? We will never this find it because there is in only happiness find to going we are Where world. this in piness hapand - peace true no is everyand people There all animal. of kind afflict thattrouble and confusion death, and illness ageing, birth, of world full is This immemorial. time havesince they are they as been for influences, worldly the must notbeshaken by theloka-dhamma, Can’t we see its harmfulness? harmfulness? its see we Can’t annoyed. troubled and become and fire into turn will heart the then state. happens the But heart, as to soon strike as this disease of greed lobha heart, the of diseases the with afflicted not is it When with thecitta. same the is It disturbed. and afflicted is body the then illness any is there when ease,atbut and comfortable quite is disease,it any with form of fire.When our body is normal—that is when it is not afflicted whole world. isone Isthereanyhappiness inthem?Lobha,orgreed, tentment. We must develop the con- of state the atarrivewe increases—until value and worth their more we accumulate them,themorevaluable they become—that is, thatpossessions weor treasure havethe to similar accumulated. The or the the is treasure supreme The them. emancipate ourselves from these things until we are totally free from and the from deliverus will that insight and knowledge the than . Whateverdukkha. wesupposition of up, form set we always get at - Lobha āsava or greed; for instance, it will remain in quite a calm and peaceful citta lobha. dukkha and that are entangled within our hearts, for we can gradually gradually wehearts,forcan our within entangled thatare that has developed the various stages of virtue. They are They virtue. stagesof variousdeveloped the has that , greed andhatred,dosa, greed aresosevere that they shake the When weWhen cannot acquirethethingsthat we want ac- when onehastostrive tomake aliving. andstruggle Dosa, citta citta to this state of contentment. Wecontentment. stateof this to or hatred, islike ashadow that that hasattained deliverance . There is dukkha. the There kilesas Dukkha 171 Forest Desanas there are, there are, appear. The appear. appear within appear kilesas kilesas conventional truth. conventional saddhā—dili- and viriya sammati, sammati, paññā, to counter the kilesas. When the paññā . Whenever the kilesas kilesas. Whenever and as our path of practice and as the tool for is the real truth which on the it is not while kilesas. No matter how many and virtue which are the real truth and the trea- . We should, therefore, depend on and take take and on depend therefore, should, We dukkha. are subdued, then happiness will arise. We will then come to We will arise. are subdued, then happiness , the Middle Way of practice, is always suitable suitable is always of practice, Way , the Middle Majjhimā Paṭipadā This is because one is deluded with We must curb them with samādhi, must We they must they all must arise from the heart. All is that necessary is to develop enough sati and produce sures that can provide us with cool-heartedness, trust, and confidence, confidence, and trust, cool-heartedness, with us provide can that sures to come up with going are we So how us. by accumulated are never building up the ofany confidence? virtue inside the heartTherefore, is terribly important for wise people, especially for us who are the really earnest. be really serious, must We bhikkhus, the practitioners. The of out us lifting for sammati sammati One thinks that other hand Dhamma on the Majjhimā Paṭipadā the eradication of the things things as the masters of the heart. So if this is the case, then who in of these things nature because the happiness any can have this world is Whereverfiery. they are, theymust always scorch andburn, and totally Neither consume place. happiness that nor comfort can come out of them. when Even one dies, if these things are still full within one’s heart, one will never be able to find anyhappiness. One will never be able to find any basis to hang onto. One will dieworried, in con- One will concerned, pass of away everything. and possessive One will be consumed and fusion burnedand worry. through to the next birth.come across the One real will the essence never time at of one’s passing away. one’s awareness, then one one’s will awareness, become afflicted andfeel uncomfort - the when immediately ease at ill feel will One able. will we then them, restrain and curb to manage effort. When gent we this is the quality of one who for and happy, comfortable, ease, at feel see the harmfulness of the harmfulnessof the see kilesas to endure. we will have the more afflictions more the kilesas appear, Forest Desanas 172 Dukkha degree to which they towhich weredegree able toadapt themselves! For thisreason lives of recluses or recluses of lives the up take and Kingships their up give to werewilling EvenKings Dhamma of practice the to devotedthemselves the in gone forth had they once from, came they family or class Whatever Dhamma. attain to ablewere people things’ andwere notasworthy asDhamma,andthat iswhy these ‘real the not were They behind. left they that things those of cance state,supreme insignifi- the see could attheyalso and time same the Dhamma attain finally and things,theygivethese did of Dhamma, practiceall of the up takeup dignity.why honor,and wealth,So great with possessed fully were them of wealthyAll and weremen. some merchants,and rich court, the of officials high them were of Some significance. and value little of things as them seeing up,by all gavethem they But wealth. and possessions of plenty had they body, and the of hardship physical the endure to had never had They instance. for Kings, of those like arejustpeoplelike us.They sāvakas example.Wefollowtheir to these haveourselves ‘Are ask try to and them about think should them; we upon reflect merely wemustnot our are refuge;wetheywhen Weour them past. up takeof think should Buddha Lord the on reflect Buddha. followsand LordDhamma, the accordance with of examplein the is the of thorn the tracting the uprooting and correcting workof the than other worth any of or genuine really is workthat other no We onlyhave orwork oneundertaking todo. For abhikkhu,thereis the by caused troublethatis and fusion practices Dhamma. At the same time, we will realize the harm of con- Some of them even came from the very delicate and high classes,high delicateand very the evenfrom them came of Some Buddhaṁ saraṇaṁ Buddhaṁ ordinary humanbeings,ordinary orarethey, celestialbeings?’ devatās When weWhen becomeweak anddiscouraged, thenwe should , just like any other any like just bhikkhus, Sanghaṁ saraṇaṁ gacchāmi, andSanghaṁ kilesas and become famous? They attained the attained They famous? become and and the from the heart with our ability. our This with heart the from nbe icpe o the of disciples noble sāvakas, . This is the work of ex- workof the is This kilesas. kilesas , they then Buddha-sāsana oppressing the heart. oppressing theheart. . Look at the at Look bhikkhu. with diligent effort. effort. diligent with gacchāmi. But Dukkha 173 Forest Desanas sallekha- samaṇa has magga, magga, phala or meditation, which meditation, or - , mental devel bhāvanā as their support after they had they after support their as . When they had conversation, bhikkhu. When had conversation, they means to cleanse or uproot. And Sallekha means to cleanse or uproot. kilesas. were doing. Thisdoing. were is of meditation the walking work , whichbhikkhu, is the samaṇa-dhamma bhikkhus , Nibbāna in the various places like the forests, mountains, and , topics of effacing the defilements. These defilements. the effacing of topics sallekha-dhamma, When carried they carried on they on a dialogue on a dialogue, We We have to take up their example. During the time of the Lord , and the work of samādhi, caṅkama, sitting in and the work what what does this consist of? What did those people during the Lord a for time talk about? TheBuddha’s basis of conversation - conversa of topics these of first the elaborate will I limits. and bounds are there But before. times many this elaborated have I although tion, were dhamma the were topics of and their when conversation, they talked , which means called sallekha-kathā were about these Dhamma, they or the cleansing or the of deliverance about the way the conversation uprooting of the the and This caves. was because they constantly exerted so themselves, how could the Fruit not become apparent? slowly leads to peace, happiness, and tranquility. Wherever they were, were, they Wherever and tranquility. happiness, leads to peace, slowly with Dhamma, and they themselves disciplined and trained all they all consistently the attained result. They all the attained Buddha, Buddha, this was the only kind of undertaking, or the only the that work, they they were able to attain the status of great to Sages, whom we pay esteem. respect and or opment. This is the of work a other or about any politics or about business, did not talk about they not did They women. or men about talk they did Nor activities. social bother about these things because these things are the affairs of the world which they had left behind, due to the perception that these and things, these from away got they why harmful.is are That things in and bother and disturb these things did not come made sure that Dhamma the up took Theyonly them. world the in done had they that work the All behind. things those left they had entirely let The they of. the go that did was now only work of a work Forest Desanas 174 Dukkha best way ofpractice. little one might receive, one is only happy with just a little. is the This Howeverpeople.lay the by offered or muchthatare things material Buddha Lord The little. Please listenvery carefully. again. it say will I so before, it haveheard not may that newcomers vivekatā, thedelightinginseclusion. by meant is what is this and arise, will happiness Then down. calm the possible for is it then seclusion, and peace find wecan If that we curb and restrain the flow of the quiet, one will not be able to find any happiness.That is why it is vital find to able not is heart the If heart. the of seclusion or quietude the the of nature the befitting heart, the guards also one And objects. tactile and tastes, smells,sounds, forms, the with havecontact that body and tongue, eyes,dwellingthe guardsone’s forone place,ears, clusion and nose, andresoluteifonepractices inthismanner.be reallyfirm practice of first the to moderationwhateverin uses available.second ranksis practice This make solicitations to the laythese things.people concerning One just ever isavailable withregards totherequisites. Onemustn’t botheror One doesn’tsocializewith one’sfellow bhikkhusorthelay people. the topicofconversation ontheapplication ofdiligent effort. mindfulness it is then With possible mindfulness. to exert with oneself, exertion and this one’s is directing constantly is One tion in all four postures of standing, sitting, walking, and lying down. The second topic is topic second The first topicThe is The fourth topic is topic fourth The is topic third The The fifth topic,The , contemplative life. One cultivatesOne contemplativelife. samaṇa-dhamma, , meansnotminglingorsocializing.Asaṇsakkhanikā Appicchatā meansonewho iscontentwith , which appicchatā, being content withlittle. One has to dlgtn i scuin Oe a se- has One seclusion. in delighting Vivekatā: : continuous and consistent exer consistent and Viriyārambhācontinuous : Santuṭṭhi did not teach ustobecontentwithmany did notteach Santosa—be contentwithwhat- or citta with our diligent effort. viriyārambhā, citta to - Dukkha 175 Forest Desanas pure, pure, sīla paññā. One talked about. talked timely talk on are one and the are one - one pro way the same , because it has sīla, because is called that the practitioners and the practitioners that and Dhamma doesn’t have any blemishes and and any blemishes have doesn’t , wanting little, and all the all and little, wanting , appicchatā , following citta, the following different characters and Samādhi: calm and stability of the heart. One sallekha-dhammas . One talks Paññā about the depth and - profun . One should talk about them, because about talk One should samādhi. : the state of deliverance. This is the most the Thisis deliverance. of state the : Vimutti : morality. One strives to keep one’s keep to strives One morality. Sīla: that says Kālena says that dhammasākacchā, samādhi. This is because there are many different during the time of the Lord Buddha bhikkhus , the highest blessing for those who are in- those who for , the highest blessing Etammangalamuttamaṁ : the knowledge and insight : the knowledge The tenth topic is Vimutti-ñāṇadassana These are the ten The eighth topic is is topic Theninth The seventh Thetopic is seventh Theis topic sixth They only talked about the truthwith the Dhamma and Dhamma, which accords the Dhamma. This talk is timely and appropriate to the time, and they are about during talked they And this is what in the conversation. volved . vimutti one has attained that way up to paññā. way each one will be able to learn and gain some benefits from this talk. When the various and relate , one can discuss one talks about samādhi characteristics of dity of the discernment, and the various techniques of desirable subject of and conversation, the most desirable state. It is arises from that consequence the relates relates to another about the various techniques of practice, - regard less of what type of of ways disciplining the personalities of people. one’s with information this share can one that so them discuss should it. others might benefit from so that practitioners, fellow tects and cherishestects and one’s heart. Sīla The Dhamma of kind coarser thing. same to restrain and curb the actions of body and speech, with the heart their actions. for responsible and to make sure that one’s sīla that sure and to make and cherish protect one’s sīla One must lapses. Forest Desanas 176 Dukkha ones h tnec t wn a o. n ti i te a te Lord Buddha thekilesas, taught ustocorrect the way the is this And lot. a want to tendency the counters arise from ourdiligent effort. which those of: proud truly be can we that treasures the are the possessions,ownwouldit treasured exertion,our be our be of fruits that we can gain fromin meditation? our efforts For these results, the of merely our moral status? proud being of use the is What that? of use the is what But monks. as status our of only proud feel to us leavingthis, from come will results beneficial truly No it? of aware being us without practice becomeswayward ortramples onanddestroys theDhamma our when proud us make to virtue or worth sufficient gain we can the work that isopposedtoDhamma.We dothisconstantly, sohow we don’twant todothework that hewanted ustodo. We onlydo the thingsthat bearnobenefit. with confusion troubleand into gets just One forth? come result the ment of ment of drain. Sohow canonecomeupwithanysamādhi , becausenotaword reservations. Onereallywonders whether hissīla he got? This is because when he talks, he does not restrain or have any about the maintenance of his is left is just the name or the label of one who has gone Talkingforth. way,the is thatthis all if then Buddha?So Lord the of time the with are not worth listening to. Can this be in accordance or in conformity substance, but just the of affairs the world that they give vent to. They today. Inthesebhikkhus’ volved with the confusing of affairs in- not were They loss. or gain about or business, or politics, about Lordthe of time the Buddha—the samādhi These all with start These Because we don’t tread the waywethe Because tread thatBuddhaLorddon’t the samādhi samādhi has beensaid,nottomentionthepractice anddevelop- treasure, thepaññā and What use is it if we cannot be proud of the results the of proud be wecannot if it is use What citta-bhāvanā, appicchatā, the practice of wanting little, which hearts and mouths, there is nothing of any of nothing is there mouths, and hearts sīla, one wonders just how much treasure orthevimutti . They did not talk not did They sallekha-dhamma. mental development? So how can saṁsāra, like theway bhikkhus because the kilesas has gone down the treasure. These treasure. These showed us, sīla like to has are Dukkha 177 Forest Desanas

and kilesas kilesas vivekatā. vivekatā. will always will always begins to like kilesas citta and the desire for like it this way, and way, it this like to investigate to see to investigate is already on the side is already will be only inclined to- kilesas say ‘Take a say lot, ‘Take take a lot’. , the application application the , viriyārambhā want to go, and this is how they they and this is how to go, want kilesas. They will oppose always or the delight in seclusion, is on the or the delight in seclusion, is on kilesas say say that we should apply our effort in has attained the realm of Dhamma go against Dhamma. The against go will always go against Dhamma, all the way way Dhamma, all the against go always will kilesas really like Therethis. is no need to look for any citta. That becomes a different Whenstory. the kilesas , is called magga the ThesePath. desires are not kilesas This is the nature of the kilesas, and it has already been led astray by them. The like us to mingle and socialize in noisy and maddening crowds. crowds. in noisy and maddening us to mingle and socialize like has attained that level, then the citta level, that has attained kilesas. The Lord Buddha taught us It is only when the citta It is only when vimutti. vimutti. firewood, because you can pile up your possessions, your wealth, and wealth, your possessions, your up pile can you because firewood, The body. your burn to them to fire set then will proceed to put it on the chopping block and cut it up into pieces. cut it up into pieces. and the chopping to put it on will proceed block the realm of truth, to the extent where one oneself, becomes that confident one of now understands the truth and within the bad and Dhamma, good citta dhammas dhammas ten these instance, For Dhamma. against go and oppose says Buddha Lord the them of one in earlier: mentioned have we that But the kilesas a little bit. ’, take ‘appicchatā When you die you can use these possessions as the fuel to cremate yourself—the contradictory Dhamma. go Theyto Dhamma. against go will always the oppose Dhamma. Whenever They will always this is the way the kilesas the this is the way the citta understand that something, then please of the like like the other worldly or mundane desires. For example, The taught Lord Buddha us seclusion to but be the inclined towards kilesas They are the place where the wards Dhamma. It will like to acquire Dhamma Dhamma. It will like wards this Dhamma Vivekatā, Dhamma. Vivekatā, against go side of Dhamma. The delight in noise and madness is on the side of the of diligent effort. The contraryis this then the to way, wrong the in go we If way. wrong the . Theviriyārambhā to Dhamma. So one must observe always oneself well. No matter how use satipaññā one must might arise, the inclination whether it is in accordance with Dhamma or not. it is in accordance whether Forest Desanas 178 Dukkha that cancomeanddestroy it. things other from plant this protecting it, of wecare goodmusttake find out what kind of nourishment and fertilizer this plant needs, and is,wemust That cause. the atWeus. look mustfor useless is it then paying anyattention tothecause that canmake thisresultappear, forus. without weresult If fruits forthe the look bear only can plant to find out what sortof is nourishment good for this plant so that this It islike when we lookat plant.We acertain observe andinvestigate arise. to result this for means the weor mustthen developcause the result, the or fruit the wantwe If consequences. the and means the acquired were other. witheach inharmony thatresults the they of story the and exertion their of story like?The they attained. But what about of the their story exertion? What was it them the level of the level of levelof the attained them of Some sāvakas. awareconstantly be ourselves.of We the of story the about hear only Dhamma of principle the not is This one willalways belosingtothekilesas. dues anderadicatesfor thekilesas,andonewho conquersthekilesas, considered as someone who resists the desires,heart’s thenwe cannotbecalledpractitioners. We cannotbe following our on If struggling. keep combating,we and fighting, are wethatsaywethen cannot resisting, we not If weare resist? can not Buddha,wethen must goWelet them. of How must heart. our resist is the of affair Dhamma. If we are going to follow the way of the Lord the affair of the really is attachment or desire of kind this haveFor to it. want really and it to attached really be might one eventhough it, of go let and inclination that resist immediately must one Then with thekilesas. Therefore, we must look both at the cause and the result. Look atLook result. the and cause atthe both we Therefore,mustlook If it is not, then one has to realize that it must be in accordance in be must it that realize to has one then not, is it If which exhorts us to oppose and to fight. always fight. must We to and oppose to us exhorts which sakadāgāmī, some of them the level of kilesas, but letting go of these attachments and desires arahant, in various places. wereThese the results that , fights the fights kilesas, , some of them of some , sotāpanna anāgāmī, and some of kilesas, sub- Dukkha 179 Forest Desanas magga, magga, insects. insects. also bites; also bites; there is no within our kilesa rāga rāga citta . But then But dukkha. - and devel can be trained citta would not have taught us to do it. Theit. do to us taught have not would is like a demon. In such a demon. In like is a kilesas. As a result, one will be never able to find is now out is of now reach or out of time—this is also an- or truth,or principleTheany reason. or is of has it thing only - is the same with moha. also bites; and it Laziness and weak that has no Dhamma that dosa Please note that these insects are in the heart. They hide inside It is the same way with our hearts. When we want the results to to the results want When hearts. our with we way the same It is - infiltrat and whispering constantly are Theyheart. the permeate and ing the heart. must get We rid of them with the various techniques, can so we see that and experience the supreme Dhamma the wish to acquire things according to its desire, and this is entirely to its desire, the wish to acquire things according the business of the Discouragement and weakness—they bite. When bite. triesone medi- to weakness—they and Discouragement of form Thisanother is gallows. the to taken being is one if as it’s tate, touchhead - our and down lie When we Theyus. bite constantly bite. bite. of form another also is This up. get to want don’t we pillow, the es contention our effortand diligent our to due happen Thiswill hearts. with them. In the beginning stages of practice, it is really difficult. though Even it is difficult, one will notbut retreat, is willing to face is it that and difficult is it that fact the accepts One it. every form of work is difficult becausewhen one has towork, one It also exert ourselves. must put forth we effort.must In our practice, can be mustwedifficult,butexert to the utmostwe so can that gain The with. content be can we that results Dhamma others. oneself or for either for any happiness appear appear within our hearts, then to we have observe the heart to find such produce to We result. a able be to order in needs it what out have to eradicate whatever is antagonistic or harmful to the heart. harmfulInsects are very constantly because bite; they and Nibbāna phala and Nibbāna other bite. These are all the bites of these insects, the Buddha Lord the else or oped, citta ness also bite. also Discouragement bites. Thinking that one doesn’t have the ability is another form of bite. Thinking that the Forest Desanas 180 Dukkha way of Dhamma. The The Dhamma. of way think aboutthevarious things. We must directittoonlythinkinthe There areotherbenefitsthat arehigherandbetter thanthis.There because the benefit that arises from being calm is not the only benefit. see the merit and value of the heart. We must to then intensify our begin effort will we Then tranquil. more and calmer become then will think out beyond the way of Dhamma. We must not allow this We have tocoerce andcontrol thecitta from ourexertion. arising ness becauseofthiscareandnourishment the of care nowtaking are thatneverhas attained nowwill wecalm because is attain This calm. The exertion. one’s powerof the to due diminish steadily will heart the inside velopedrecklessness and wildness oneself,this then the that inside heart have beenvented. things onehasconstantlytrained andde- When harmful the to due is this and another, one hurt cannot live alone by themselves. Sothey always tendtodisturband together.They live haveto They animals. social are beings Human Peoplepowerthe to due another one disturb to tend the of kilesas citta. We canhave- calmandcool-hearted will gradually decrease,will gradually and the heart constantly, sothat itdoesn’t citta kilesas. citta to Two Kinds of Knowledge — August 9th, 1979

No matter how sophisticated and advanced the world’s knowledge may be, it can’t eliminate the world’s suffering and hardship in the same way the knowledge of Dhamma can, because Dhamma always imparts peace and coolness. A world without Dhamma is a world of dukkha. Regardless of how much you may have studied, this mundane knowledge will never get rid of the dukkha inside your heart because it’s not intended for the removal of dukkha. Only the knowledge of Dhamma taught by all the Buddhas can do this. If you study and practice the Dhamma, you’ll definitely achieve the results of Dhamma. Although worldly knowledge and Dhamma knowledge are both considered knowledge, they are different just like males and females, although both human beings, are different. You can always tell them apart by merely looking at them.

It’s the same with worldly knowledge and Dhamma knowledge: they have different features and purposes. You can tell them apart if you study and practice Dhamma. On the other hand, if you haven’t studied and practiced Dhamma you won’t be able to tell them apart. How could you? You’ll only know about the world and will think it’s Forest Desanas 182 Two Kinds of Knowledge how hard itmightbe, you’ve got todoitbecauseit’syour job. The you shouldalways opposeandeliminate those thoughts. Nomatter about Dhamma,refrain from thinkingabouttheworld at alltimes, and thoughts taṅhā andāsava becausethey willgive todukkha.Those rise should closelywatch thosethoughts that are propelled by thekilesas, believetruly inthelaw ofkammataughtby theLord Buddha, you and ing, whilst thinking aboutDhammaeliminates thekilesas, one another. abouttheworld Thinking produces dukkhaandsuffer ing aboutDhammaandthinkingtheworld greatly from differ happiness. ārammaṇaduces true orfeelings generated The by think- means tranquility that from your arises Dhammapractice andpro- Dhamma, even at stage, thebeginning you’ll beawestruck. Samatha your thesamathaand peaceful.When cittaexperiences ortranquil youWhen don’t think abouttroubling events, your cittawillbecalm willbecome.heart You cangauge your dukkhaby your thoughts. more youconsumed by them. The think, the more troubled your all thetroubling events happening intheworld, your willbe heart world isbecausethereisn’tanyDhamma. happiness inthis reasonwhy thereisn’tanytrue and suffering. The ciety, oryour country. Without theDhamma,you’ll endupwithpain want to benefit from it, whether it’s for yourself, your family, your so- world. Dhammashouldalways accompany every ifyou undertaking developed Dhammais, inthem.The therefore, indispensable for the totheintensityofDhammathatto them,corresponding hasbeen of people this Dhamma is established, it’ll always happiness impart edge. Inwhichever timeandplace, andinwhatever classorsociety think that you’ll find happiness true by only learning worldly knowl- yourself tobe, itwon’t make you happy. truly You mustn’t, therefore, hot andburning. Nomatter how highandmightyyou may proclaim power, althoughyour isactuallyemptyofthemandalways heart the greatest place to live, to excel in fame, fortune, honor, influence and Looking insideyour you’ll heart, see, whenever you thinkabout dukkha areinseparable. Ifyou want tothink,you shouldthink dukkha from your Ifyou’re heart. aDhammapractitioner and taṅhā, āsava - Two Kinds of Knowledge 183 Forest Desanas dukkha is the indis- Sati when you have have to run you when into dukkha kilesas will. It’s normal you for will appear in various guises when visual objects, sounds, sounds, visual objects, guises when in various kilesas will appear , which is your most importantmost and duty because mission kilesas, which is your When you go into battle, it’s normal for you to run dukkha like into normal it’s you for into battle, go When you all the kilesas. identify and destroy that’ll weapon Dhamma is your pensable Dhamma that will always take care of you. You shouldn’t You care of you. take will always Dhamma that pensable actually relaxing, but might think you’re be idle and unmindful. You in. This the kilesas to do you for being complacent and waiting you’re killing you’re is when you for What’s really good you. for is not good the up the robe. take you and the reason goal this is your boxers boxers fighting in the ring Even the do. winner has togo through a will This however, kind of winning, lot of dukkha, not just the loser. put never an end to your conflicts. But the Dhamma’s triumphover your and in- mindfulness developing by the kilesas to oppose and destroy sight. The Lord Buddha was the first one toexperience this and support will protect you. or mindfulness is the Dhamma that Sati The heart, come into contact with your smells and tactile objects tastes, is ever- sati notice them and oppose them, if your always you’ll where present and really you’re determined to fight them. sāvakas or disciples noble and his he way is the said this Buddha Lord kilesas. They the dukkha and hardship had to endure all eliminated . all the kilesas could destroy they before or It’s the same with the sāvakas his exertion. from he collapsed when normal in the past, If these dukkha experiences were disciples. noble become enlightened can you How otherwise? expect you can how and the Buddha the Lord this dukkha that through without going to run into dukkha got You’ve It’s unavoidable! through? went sāvakas . They and the sāvakas Buddha of the Lord the footsteps follow as you had to experience dukkha, so must you. They were fighters, somust teacher, great your following you’re It can then be said that be. you - thoughts and feel your by be deceived mustn’t You Buddha. the Lord must them, but obey the kilesas, and mustn’t by are created ings that defy them. always Forest Desanas 184 Two Kinds of Knowledge hairs, body-hairs, nails, teethandskin. continually investigating, kesā tivating for someone who ground aims for freedomfrom dukkha,by says, rukkhamūla senāsanaṁ,living intheforest, isanidealcul- which always faithfullyfollowed like theonethat theDhammateaching, appreciation for theDhammathat Irealized from mypractice. I’ve I’m tellingyou andfrom from myprofound thebottomofmyheart lack ofsati. You must, therefore, isyour bevery mindful.This task. Most ofthetime it’s thekilesasthat destroy theDhammadueto Sati isindispensable inthebattle between thekilesasandDhamma. a shack. in living if you’re fulfillment even and security alwaysfind Lord Buddha’s teaching. Ifyou faithfully follow you’ll histeaching, it’s fashionable. It’s just a fad, not the real thing. realthing is the The not seekingfor becausethat fameorfortune isn’t worthwhile even if leave the hut, you won’t worry if anything should happen to it. You’re you’ll leaking, contentment. Althoughyou may beliving inasmallhutwiththeroof asdevelopingisn’t asimportant your so that heart itwillgive you you thinkthey’re attractive orworthwhile. Developing worldly things Lord Buddha. orvitalfor asamaṇa,onewhoportant hasgone andfollows forth the your own commonsenseandability. Noneoftheothertasksareim- all thekilesas—usingvarious devised by meansandtechniques from your isyour exertion which onlytask—thetaskofeliminating and respect,soyou don’thave toworry aboutthemandbedistracted orfaith outoftheirsaddhā ers. theirsupports willinglyoffer They medicines—have allbeenabundantly provided by your- lay support happiness. four requisitesofliving—food, The clothing,shelter, and and relyingonyour Dhammapractice toalways provide you with thetasteofDhamma.You’reedly trust now puttingyour in trust worldly life toalways give you happiness, but you- canwholeheart and know that it’smixed withpoisons. You thetasteof can’ttrust You shouldn’tdeceive yourself intodoinganyothertasksbecause You’ve the worldly experienced life before you tookuptherobe nd it comfortable and free from worries. When you worries.When from free and comfortable it find lomā, nakhā, dantā andtaco , orhead- Two Kinds of Knowledge 185 Forest Desanas , but you should use your ability to skill ability to- should use your you , but phala and Nibbāna - attach your sever naturally you’ll truepaññā, the body’s nature, , magga , literally translated as a list of the of the as a list This translated , literally is taca paṇcaka kammaṭṭhāna Don’t waste your time working like people in the world do, such do, people in the world like working time your Don’t waste five body partspart. fifth the as skin means the actually with it body What five obscures the heart and body the from around wraps that is the skin perceiving the body’s true Even though nature. it’s very thin, it can - up the truth. to inves taught us The Buddha Lord cover completely When order. and reverse in both forward kammaṭṭhānas the five tigate the the skin and look at then dissect must to the skin, you get you already seen flesh andYou’ve the innards to see they lookwhat like. see the internal to If you parts. want you the external parts; body now Looking be deceived. always the external parts;only look at you’ll of the body. to the true insight nature you give under the skin will forth, back and parts, these body investigate should repeatedly You like the farmers who rake and plough their fields, back shouldn’t use and You planting. for forth, until the soil is ready and again, again result of to measure your investigated have of times you the number the , assembly halls or quarters monks’ living or kuṭīs, assembly temples, as building your will keep that Dhamma practice to do your sālās, and then forget feel you’ll heart don’t practice, calm, peaceful and cool. When you like to do some other kind of work, and be driven bored and restless, peace and calm, but promote don’t that shrinesbuilding and pagodas the temple, Inside inside and outside the temple. and trouble, disarray . Outside or sāmaṇeras the monks or bhikkhus and novices it troubles the relationship It’ll strain supporters. the lay it troubles the temple, are puñña the laity and the bhikkhus who khettaṁ lokassa, the between will they merits make to people best cooperating, of Instead with. monks now of Theor the community Sangha eachoppose other. fully and repeatedly investigate until truly seeing and letting go of of until truly seeing and letting go investigate fully and repeatedly truly seen When you’ve success. as a measurement of your the body with This This is sandiṭṭhiko , seeing the truth practice. by ment to the body. keep always should You occupation. your occupation, the bhikkhu’s is this in mind. Forest Desanas 186 Two Kinds of Knowledge now onthebattlefield. practice, no matter how hard and difficult it might be, because you’re You shouldinsteadconcentrate allyour onyour efforts meditation with them,becauseitwilljustneedlesslydisturbyou.be concerned shouldn’t you so needs, your fill to requisites living haveadequate or thesamaṇa-dhammaandLord Buddha’s teaching. You already tant becausethey willleadyou away from peaceandcontentment satipaññā to be more impor andshouldn’t see other undertakings resolve tocompletethismissionby tirelesslyinvestigating withyour mission for allbhikkhusbecauseit’stheirrealmission.You should mission was toeliminate thekilesas, were able toremove theirdelusionsandbecameenlightened.Their Byfollowingtion for thetruth. they faithfullytheDhammateaching, reasonisthat usedtheirsatipaññā theyThe correctly intheirinvestiga- similar toyour andtheirsatipaññā heart, was similartoyour satipaññā. eyesto seethem?Their were similartoyour eyes, were theirhearts see them?How was itthat theLord Buddha andthesāvakas were able prefer. arewithyou body parts These allthetimes, sowhy can’tyou thirty-two asyour body parts objectsofinvestigation, whichever you that is, head-hairs, body-hairs, nails, teeth and skin, or the entire and your undertaking. mostimportant arethebasisofyourter anddisposition.They mentaldevelopment from, practitionerfor- dependingonhisorhercharac tochoose each meditation the forty prescribed subjectsorthemeskammaṭṭhānas It isn’tbeyond Lord Buddha thediscipliningabilityofsatipaññā. The if you want your cittatobecomeworthy ofadoration andreverence. constantly lookafteryour citta,andyou shouldnever bewithoutit, to develop morality andthecittatoperfection. Yousatipaññā need to It’s because the with. So how about it! can this lead to peaceand tranquility? Think intovampires turns insteadofbeingthebestpeopletomake merit Tonature, body’sthe see true you must fivethe use bhikkhus aren’t sticking to their occupation is which which isthesame tanhā andāsava which kammaṭṭhānas, - Two Kinds of Knowledge 187 Forest Desanas - to your thoughts. thoughts. your to citta , you should ask your ask should , you kilesas - eradica the for tool the and citta will eventually calm down down calm eventually will citta . The. satipaññā with citta . Dhamma is always a superiora the It’s opponent. always is Dhamma . satipaññā . Therefore, you shouldn’t remain idle. You should use your should use your You shouldn’t remain idle. you kilesas. Therefore, It’s the same way with all types of kilesas. They the can’t oppose It’s the same way a bhikkhu, can you, find how If the citta doesn’t calm down, any If you’re having difficulty fighting the fighting difficulty having you’re If dukkha. But normally of are these saṅkhāras , the creator samudaya power of power the disciplining and training for tool citta is being burned with the kilesas’ If your happiness? fire of lust, - and this ex this body then is this world, and delusion, what hatred This is the way of doing the investigation. But, first of all, you should you all, of first But, investigation. the doing of Thisway the is your calm . of satipaññā the power because it can’t resist - prac Dhamma in your apply you tion of all types of kilesas. But when Why? you It’s because down. you are knocking kilesas that the it’s tice, up with to catch to be able enough Dhamma yet developed haven’t the insight to gain different methods of investigation to devise satipaññā that levels Dhamma to the various and attain into the kilesas’ nature on the and contemplation investigation are the consequences of your or other This body, can be any part Dhamma themes. of your various investigate must You into contact with you. come people’s bodies that and other people’s body or asubha. Both your to see them as repulsive of to the cessation , the path the magga bodies can be used to develop , either magga generate can or thoughts that dukkha. It’s these saṅkhāras or , and samudaya for the kilesas and become the creator by manipulated to In order There’s this. no question about been so. this has always to freedom, you and deliver weapon the magga’s these saṅkhāras make Dhamma. for to work these saṅkhāras to train have you calm down? What “Why citta to causes the citta calm down? can’t the self why. What- is the citta being ob kind of thoughts and agitated? be restless your of object the as thoughts your use then should You with?” sessed to the This you will then lead their true to see nature. investigation generating which thoughts keep your by being deceived citta that’s the bind and entangle to concepts and ideas Forest Desanas 188 Two Kinds of Knowledge order to know how to practice. Only the Lord Buddha is a means “onewho listens.”which You’ve got in tolistenhisteaching practice. For thisreason,theLord Buddha calledhisstudentssāvaka, you’ll need your assistance, teacher’s as you steadily advance in your or problems you’ll beable tosolve yourself, but withsomeothers especially when you’re developing paññā. Some ofthesequestions yourself. you When do, it’sunavoidable that there’llbequestions, the resultsofyour practice that you’ve got to seeandexperience tion practice. you, Besidesinstructing I’malsowaiting tohearabout ready toanswer your questionsandtoadvise you onyour medita - youWhen have anyquestions, you canaskyour teacher. I’malways you shouldconcentrate allyour ingetting ofallthekilesas. rid efforts nence oraniccaṁ.Sowhilst you’re stillliving andstudying withhim, with your becauseyou’re teacher living intheworld- ofimperma your satipaññā toinvestigate thebody nature. toseeclearly itstrue body isfullofaniccaṁ, This dukkhaṁ andanattā, it’srepulsive orasubha and it’s filthy or the body toseethat it’smadeupofthefour elements, it’saniccaṁ, initial goal istobealways hemust calmandcool.Then investigate His delusion. and hatred lust, of fire the of midst the in idle remain the noble life andloftygoal. abhikkhu’sgoal? What’s It’stheremoval of areplentyofthemintheshops.There It’sonlyasymbolofyour you putontheyellow robe. noble What’s about this yellow robe? because noble not delusion. are hatred and You lust, of fire the with citta isn’tcalm,you’ll never behappy becauseyou’ll besmoldering thekilesasaredestroyed,When calmwillappear. that arethemain culprits kilesas, which make your life worthless. on themeaningfulandworthy Dhammatoeliminate theworthless can you make your life meaningfulandworthwhile? You have torely istence isgood for? Ifyou’re always how depressedanddespairing, You shouldn’tpresumethat you’ll always beliving andstudying stagesIn thebeginning ofpractice, calmisvery essential.Ifthe kilesas, andnottheaccumulation ofthekilesas.It’snothisgoal to dukkhaṁ andanattā. You must concentrate sabbaññū, paṭikkūla. Two Kinds of Knowledge 189 Forest Desanas - rst before they can they first before I have great concern for you, and that’s why I have to constantly to constantly I have why and that’s concern great you, for I have have all followed the example of the Lord Buddha to their Buddha of the Lord the example all followed have sāvakas utmost ability. utmost They ability. benefited othersas much as they could. Ifyou teach others to become enlight- could you how aren’t enlightened yet, students can your teach, how blindly If you ened? It’s not possible. you Ifyour teaching. benefit from students won’t see the truth? Your Dhamma, the theoretical Dhamma and not the practical only know have to listen The one. a self-enlightened have sāvakas self. The justbenefit asfor in othersway the willfollow, of the Lord all himself of hisHe effortsfirst concentrated Buddha. in developing After he had become enlight- to anything else. and paid no attention dukkha, he then took up the duty ened and completely freed from and compassion until he teaching Dhamma with love of a teacher, By the his Dhammaexample, teaching has been away. finally passed preserved and passed on right to down the present. The benefitsfor disciples All the noble inseparable. therefore, and others are, yourself or give you these instructions. I don’t see anything in this monastery I don’t see anything these instructions. as you give I think with me. and living are studying as my students who valuable themselves developed they’ve after acquire they’ll that benefits the of teach- Buddha’s the Lord and then help propagating to perfection, should you But now and inevitably. naturally ing, which will happen establish to yourself training and only be concerned with developing a foundation in Dhamma and to complete have confidence inyour , one who listens, so you must must so you listens, , one who a sāvaka enlightened. You’re become heart. your within embedded deeply it his teachinglisten to have and on a splashing water is like this for merely listen, just mustn’t You it it’ll shake might splash on it, you water much how No matter dog. splashed is being Dhamma teaching It’s the same with the that all off. If you off it all can shake the kilesas’ power. with heart, you into your to retain any Dhamma you for be impossible it’ll listen unmindfully, This is not the to free yourself. heartacquire the satipaññā and in your dukkha to from freedom aims for a serious who for practitioner way on the chopping board. pork be like you’ll do, listen. If you Forest Desanas 190 Two Kinds of Knowledge distinctly different from thetheory.distinctly different isuseless! You’vedestroy them.This got becauseit’s toseethetruth, butDhamma that thekilesasinsideheart, can’t canonlydescribe mission ofthepractical from thetheoretical Dhammaisdifferent was propagated theLord Buddha’s during time. Therefore, thetrans- Dhamma That’s how the confidence. complete with listen to able be isclearly manifestedwhen withinhimself?Hisstudentswill thetruth Sohow and realizedwithinhisheart. perienced canheblindly teach, ex- has he what teaches he confidence, because complete with teach them withspeculations that willleadthemaway path. from theright your won’t teaching enlightenyour studentsbut willonlyprovide victorious. This victorious. This the fighting from ence If there’sdukkha, you must endure it. Every living being has to - experi ized withinyour Don’trelentinyour heart. exertion, but intensifyit. Lord Buddha’s The Dhammacanbeclearly real- sincere andearnest. you’ve nature, clearly seenthekilesas’true they willalldisappear. Be tion can’tterminate thekilesas,but can.When theactualexperience Nibbāna- , are very descrip from the actual experience.different The calm before. Ifyou’re continually mindfulofthesound ofDhamma down very easilywhilst listeningtoadesanāeven ifyou never hadany your calm, developing you’re priority. If first the be isconsideredbyteacher those who practice mentaldevelopment to for eliminating thekilesas,taṇhāandāsava. rationally. You can’tmake food out of satipaññā becauseit’sonlygood the from yourcan’t facethedukkhaarising practice, how willyou face dukkha beunbearable, discouraging you untilitdefeats you? Ifyou the andāsavataṇhā , andmagga, of thekilesas, Descriptions isingreat contrast toanenlightenedpractitioner whoThis can Listening toadesanāorDhammatalkgiven by an enlightened kilesas andremove allthedukkhafrom your Sohow heart. canthis dukkha created by apractitioner, thekilesas?As you have tothink . Don’t be deterred orweakeneddukkha. Don’tbedeterred by thedukkhathat arises dukkha will help you eliminate the kilesas, becauseitwon’t killyou, but willmake you dukkha created by citta willcalm phala and Two Kinds of Knowledge 191 Forest Desanas will calm will citta given by by given desanā . This will prevent citta. This will prevent will follow it closely follow paññā will doesn’t think about other things. other things. about think doesn’t citta the citta, nature to be always investigating even when you’re alone. alone. you’re when even investigating to be always paññā’s nature , when you listen to a discourse, the listen to a discourse, you paññā, when developing If you’re , you should focus your attention attention your should focus a desanā, you listen to Whenyou as if your teacher is clearing the path ahead of you. When he comes teacherof you. ahead is clearing the path as if your - listen to the ex attentively you’ll investigation, to the topic of your because he has without any hesitation you he will give that planation also you’ll his explanation heard understood it. After you’ve already to become it’s possible that I trulyunderstand it. That’s why believe giving a discourse. Buddha listening to the Lord enlightened whilst experienced it myself? Who I have this when can I not believe How to be the is considered who can teach Buddha, better than the Lord , who disciples or sāvakas his noble teacher?greatest to him were Next trueall came and was taught they Everything enlightened. also were talk given listen to a Dhamma If you experiences. practical their from can become enlightened. If it’s given an enlightened person, you by by an unenlightened person, it’ll be filled entirely with speculation and you won’t gain any benefit. The discourse or won’t remain still, but will actively follow the discourse because follow will actively but remain still, citta won’t it’s teacher’s desanā, listen to your When you you from thinking aimlessly and consequently your your consequently and aimlessly thinking from you listening to by calm it’s a lot easier to develop see that You’ll down. estab- already If you’ve yourself. by meditating a Dhamma talk than calm. into enter easily and swiftly you’ll foundation, calm a lished of the sound go let into calm, you’ll entered you’ve when Sometimes, the need of a con- citta will remain still without of Dhamma and your . This sati like can also happen. troller at at the sound of Dhamma flowing intoyour flowing into your citta’s it’s the habit Normally, to think Even when aimlessly. you’re thoughts are because your think aimlessly can still you meditating, - of devel , which, in the beginning sati stages than your more powerful thoughts. your to stop be able won’t opment, Forest Desanas 192 Two Kinds of Knowledge awareness soonasyou orviññāṇa stillfunction.As hear thesound, you hear a sound,you’ll beaware of itbecausetheearsandsense them, althoughthecittaisn’tattached toordeludedby them.When five These goes asifit’sstillalive, onwriggling when infactthere’snolife init. from the where they’ll cometoacomplete cessation. creating mental images andthoughtsuntilthedissolution ofthebody the there’s nobody by tobeaffected them.Butifthey’re manipulated by in without the alize with. It’snatural for a mental picture foretly spreads out to form ting paper. Saṅkhāra hastostirbefore itcanthink.Saññājustqui- subtle thansaṅkhāra becauseitpermeates quietly, like inkintoblot- they willremain active becauseit’s theirnature. fivethe eliminating allthekilesasfrom your After you’ve heart. achieved this, vants. You’ve got to make the trickery, by their manipulation of the and becomehappy, sadordisturbed.You’re deceived by thekilesas’ long ago thingsmighthave happened, it’llkeep thinking about them tactile objects, aboutgood andwrong. andbad,right Nomatter how past andthefuture, aboutvisualobjects, sounds, smells, tastesand constantly creating troubles for you by ceaselesslythinkingaboutthe shouldn’t lookelsewhere isthecittathat’s becausethemainculprit know Dhammaheknows therealDhamma.What isallfake. from that isdifferent a theorist ofapractitioner. doesn’t Atheorist samādhi. However, whatever they dowillhave because noeffect hs five These isespeciallysowithsaṅkhāra and saññā. This The kilesas, they’ll becomeaproblem. Ifthey’re not,they willkeep on citta iswhere you’ll have toeliminate your troubles. You khandhas willbecometheDhamma’sexclusive servants. But , like a lizard’s tail which has been cut off thatkilesas, like a lizard’s hasbeen cut off tail which still khandhas willcontinue onbecausethe cittastillpossesses kilesas to manipulate them except when the khandhas willcontinue tofunctionafterthey’re free saññā and khandhas the Dhamma’s servants by five saṅkhāra to remain active even khandhas, theirlongtimeser saṅkhāra to conceptu- Saññā ismuch more citta rests - Two Kinds of Knowledge 193 Forest Desanas citta has now now has citta like feelings, feelings, khandhas like will only become still and quiet when the citta rests quiet when become still and will only khandhas nāma samādhi, all the mental phenomena or These has no other characteristicsThis this undeni- except knowingness sound may What I’m telling you yourself. this for to see got You’ve . When they temporarily stop to function, all that remains samādhi. When temporarily all that stop to function, they become constant or unchanged. You can’t say “How come the citta “How can’t say You become constant or unchanged. This yesterday?” that like come the citta was How this today? is like the cause the kilesas that it’s see that clearly You’ll happen. won’t is just the knowingness that seems to pervade the whole universe, universe, the whole to pervade seems that knowingness is just the This- great is due to its all directions. spreads in that a sound like ness and grandeur. Nothing can penetrate it or influence it. It can’t really it can’t subtle that It’s so imagination. your through be created be compared though with might Even you anything. it’s what know and the to describe it. It’s as if the world be able just won’t you like, remains is this knowingness, All that all disappeared. have universe knowingness this pinpoint where can’t You striking and imposing. can’t you know When What for? you care to. do you and neither is, fact. accept that just you this knowingness, locate no cravings. It has no desires, which is its true nature. knowing, able it, To nothing is too much or too little. Everything is just right. This universe. the whole it seems to be embracing is so vast; knowingness because universe, of the whole It’s also so empty; it seems devoid from emerged anything to do with it. After you’ve it doesn’t have this see what seen, you’ll I’ve seen what When you’ve to you. incredible Thetruth is like. genuine the Thismean. I what is in it’ll disappear if you don’t grab it and become attached to it. It’ll to it. It’ll don’t grab attached become it and if you disappear it’ll and disappear. appear They’ll appear thoughts and consciousness will reappear. memory, become a long chain, because and won’t disappear, and immediately to create there are no kilesas to connect them. There samudayas are no you can use these mental phenomena anyway the citta. You dukkha for still active. they’re while like Forest Desanas 194 Two Kinds of Knowledge or wanting tolive. Boththeaversion todeath andtheattraction tolife disintegration of the four elements. You won’t feel like wanting to die them. You won’t get excited because you know that death is just the solution, you’re ready for itbecauseyou’ve thoroughly investigated bliss. thetime comesfor Andthat’s theirdis- allthere’stoit.When enter into the state of knowingness where you can rest in peace and into want togo tosleep, you you justshutthemoff. When want toenter you When them. using finished haveyou after place proper the in khandhasbecomelike toolsthatprompt itorrestrain it.These you put It won’t because you do any harm cancontrol your thinking; you can completely eliminated thekilesas,you canthinkanyway you want to. same withyour presumptionsand suppositions. But afteryou’ve becausethey areinstigatedare alsoharmful by thekilesas.It’s to thecitta.Yourcause they areharmful thoughtsandimagination that theLord Buddha taught,allyour problems willbesolved. you shouldseethemasjustelements. Ifyou seeaccording tothetruth must seeinaccordance withtheDhamma.Ifthey arejustelements, the Dhamma?To defytheDhammaislike walking onthorns. You create theseconceptstocontradicthuman beingsandanimals?Why just elements. bedeludedwiththeconceptofIandmine, Why They’re warm. body your keeps element fire The out. and in ment plenty ofthewater element.Your body keeps breathing theairele- that you walk element. In your on is just the earth there’re stomach, earth theretobedeludedabout?The tosunset.What’s from sunrise sees themasmerelyapassage oftimeand events, from day tonight, reality orrelative that truths have citta noimpactonthecitta.The the years, months, they’re justconventional anddays areconcerned, deceive you. cittaremainsthesameday faras inandday out.As The coarse orsubtle, tricks. arethekilesas’conjuring to change, changes, tobecomethisandthat. These whether they’re Be really earnest andsincere. YouBe reallyearnest must destroy allthe kilesasbe- After you’ve completelyeliminated them,there’snothingleftto samādhi, you just restrain all your thoughts and feelings and Two Kinds of Knowledge 195 Forest Desanas , monks and novices to accompany the accompany to novices and monks , sāmaṇeras and bhikkhus This reminds me of the Lord Buddha, our wise and great teacher, teacher, our wise and great This Buddha, Lord reminds me of the the time is right”, “when In saying, he meant Sāriputta should let Venerable SāriputtaThe to his point birthplaceVenerable for his passing away. here is that the Lord Buddha didn’t request Sāriputta the Venerable and existence the vaṭṭa-cakka promote because it would longer, to live had said go Buddha But if the Lord of nature. defy the law would be contradictory to and would be another extreme, ahead, it would him he should let the told the truth. Buddha the Lord That’s why khandhas break up naturally. during Sāriputtathe time came when to the bid Venerable him fare- well as Sāriputta Venerable was about to Had pass the away. Lord Buddha requested the Sāriputta Venerable not to but pass to away, to help him teach Dhamma, then this would the a little bit longer live -cakka or cyclein the vaṭṭa of longer him to remain be encouraging him to pass want didn’t and rebirth. Buddha If the Lord birth, death Had he be resisting death. imminent, it would was death when away The Buddha death. Lord be encouraging it would ahead, then said go let it happen. the time is right when Sāriputta for to die, that advised advice. the most appropriate This was had Sāriputta that nature of law the following naturally happen death the truth. be resisting he wouldn’t In this way investigated. already the it’s not yet when but ahead, pass away, said go He could have the time is right he said when That’s why for away? pass why time, leave, you But before stay. the time, When it’s not yet go. to go, you to this said The Buddha discourse. Dhamma a Lord give should you Sāriputta that understood Sāriputta,Venerable the and Venerable the him the permission his teach to display - had given Buddha the Lord took then he finished, he After powers. supernatural and prowess ing The permissionhis Lord then leave. Buddha to gave about hun- five dred are one and the same thing. Why go on living when it’s time to pass time to it’s when Why on living go thing. same and the are one Why try it? to resist away? Forest Desanas 196 Two Kinds of Knowledge passing away. his for Venerableleft the he accompany as Mogallānato permission several times. Lord Buddha The also gave the bhikkhusand down togive toearth anotherDhamma talk andrepeated thisfeat back and sky the to up flew he then talk; Dhamma gavea he First, him todemonstrate prowess histeaching andsupernatural powers. gave the Venerable Mogallāna the same advice and the permission for Venerable Sāriputta, if my doesn’t memory fail me. LordThe Buddha to bidfarewell totheLord Buddha, was which seven days afterthe state of restlessness and agitation as classified in the five the hin- in agitation mental classified and stateas restlessness of as amundane uddhacca still possessed with the kilesas,for describing reveals hisstate is, ofmind.That text was hefreeofthekilesasorwas the he but him with fault find to trying not is This this. recorded inthetexts,scribed Iwonder what was in themindofpersonwho you’ll have torestrain it. being prompted andwillrelentlesslyinvestigate tothepointwhere have tonurture your paññāuntilitcaninvestigate onitsown without ofpaññā and techniques to fight the don’t want toremainignorant. You shoulddevise various methods yourself. Always remindyourself to practice. Don’t remainidleif you you, thepractitioner. You for and lookafter shouldonlybeconcerned opposethemagga, all thekilesaswhich suitable for themagga achieving , going to applyWho’s the going backtolife therealDhammaofLord tobring Buddha? the realDhamma,beitsamādhiorpaññāvimutti , isnotthere. Who’s areonlythenamesofkilesasandDhamma,but Dhamma. There comes down toourtimethereareonlypeoplepossessedwithfake imbued withthemagga andphala,thepath Butwhen it andfruit. plentiful amongst the practitioners. were There manywho were During theLord Buddha’sDuring time, magga, wasIt waysame the Venerablethe with Mogallāna whencame he Concerning Concerning , oneofthehighersaṁyojanauddhacca orfetters asde - majjhimā, the middle way of practice that is phala andNibbāna, andeliminating kilesas andgain insight.First, you phala andNibbāna? Itmust be phala andNibbāna were sāmaṅeras Two Kinds of Knowledge 197 Forest Desanas - - . This. arahantship is - immediate appear will arahatta-phala , the path to path the , arahatta-magga . When you’re lifting your other foot, foot, other your lifting When. Nibbāna you’re is an obsession with the investigation where paññā has where uddhaccainvestigation with the is an obsession ap this is the magga other foot, still lifting your When you’re This is at the level of level the This at is . But when both feet touch the floor, it’s described it’s floor, touchthe feet both when But proaching phala. the , the fruit. of arahantship as the arahatta-phala some commentators by also mentioned Buddha because the Lord In fact, this is also Nibbāna why questioned have would then the sāvakas Had he not done so, this. . So arahatta-phala follows immediately Nibbāna he didn’t mention that the elucidated Buddha the Lord Teacher, with the wisdom of a great . The Nibbāna and one phala, the and the magga fruits, four paths, four As soon as this arahatta-magga is in progress. the arahatta-magga when the then mature, fully becomes off the citta completely cuts the instant when birth existence. and ly, Everything is totally shattered the instant the path merges with the this But at . the arahatta-phala with merges fruitor the arahatta-magga Dhamma or perfect complete or the be considered cannot it stage, step- you’re when Like of mental development. the complete work ping up from the stairway to the floor of thebuilding, one ofyour feet is on the stairway and the other is on the floor of the building. with the fruit. As merges soon as This the path is the instant when the of floor the on placed and stairway offthe lifted is foot other your the complete or the per attained have you’ll instant that at building, fect Dhamma whichDhamma is fect on the other foot placed your But as soon as you still working. you’re the work or achieved your completedfloor ofyou the have building, have Dhamma. You and realized the perfect of dukkha total cessation result. the ultimate achieved gone to an extreme. That’s why it’s categorised as one of the higher as one of the categorised it’s That’s why an extreme. to gone , that and avijjā māna (conceit) also includes that or saṃyojana fetters the heart. inside This of knowing state and resplendent imposing and restlessness but of agitation state mundane citta is not really in a being obsessed with the investigation. from it’s restless and agitated drances that can occur in any mundane or worldly person? Because Because person? worldly or mundane any in occur can that drances this Forest Desanas 198 Two Kinds of Knowledge phala. Sohow canyou bepossessedwithweakness andlaziness? theLord Buddha’sduring timewere possessedwiththemagga and tion because he has already realized the ultimate The truth. Anyone cansay anythingabout it, but hedoesn’t see anycontradic- diction here, especiallywiththeonewho hasattained tothisstate. ofarahantship . Youfruit canalsosay isnocontra it’sNibbāna- . There phala. Passing beyond thispair, you cansay it’sthearahatta-phala, the path arepairslike thearahatta-magga andthefruit, andthearahatta- bhikkhus A Lifetime Endeavour — August 15th, 1979

In one of the monastic rules of conduct, monks are forbidden from calling out loudly when they want to get other monks’ attention. They should instead signal with their hands because the Lord Buddha wanted them to have a quiet environment to meditate. During Lord Buddha’s time, the monks took up meditation as their lifetime endeavor. But nowadays, most of the monks and the laity don’t. The Lord Buddha and the noble disciples or sāvakas taught only the practice of walking and sitting meditation, the places that were suitable for the meditation practices and the methods used to eliminate the kilesas, taṇhā and āsava. The main topics of conversation that the monks had during the Lord Buddha’s time were the sallekha-dhamma, which means cleansing or purifying. It’s the cleansing of the kilesas from their conduct, speech and thought. They should only be talking about cleansing and eliminating the kilesas because they took up the robe for this purpose and not to accumulate the kilesas.

Right now you only have the appearance of one who has gone forth. Originally, going forth was for the purpose of destroying all the kilesas, taṇhā and āsava. If you believe in this ideal, but are not Forest Desanas 200 A Lifetime Endeavour be discouraged from developing your sati andpaññā. tain your diligent you’lleffort, never get tired of fighting the sati ormindfulnessandinvestigate withpaññā.Ifyou always main- should always practice orviriya withdiligent todevelop effort your followed theLord Buddha’s you’ll teaching, becomeenlightened.You the beliefinmagga andphala,thebeliefthat having faithfully dable weapon tofreeyour is from thekilesas’oppression.Saddhā heart practice walking meditation. Sati- aformi andpaññāconnecttoform the way you’re from peoplewho isnodifferent don’t doing,which walking meditation, they didn’tlettheirmindthinkaimlesslylike didn’tbecomewiseby beingidle andhopeless. doing They When sāvakas gained wisdomthrough their sati, paññā, you’ll never Lord Buddha gain any wisdom. The and the ears, nose, tongue, Ifyou body andheart. don’tuseyour sati and mindful ofthesenseobjectsthat comeintocontactwithyour eyes, have to do a lot of investigation, analysis and reflection and be always it’s notenoughtomake you wise. How doyou becomewise?You think aboutthis.seriously kilesas andrejectthegoal set for you by theLord Buddha. You should you’llis tobecomeafamousguru, unknowingly accumulate more goal andpracticing instudying mentaldevelopment thescriptures ofthemagga, arethedescriptions learned anddonotanypractice.study thescriptures Allthat you have disciples practiced and became enlightened. Nowadays, you only recorded, you wouldn’t know how theLord Buddha and thenoble interested inthepractice ofmentaldevelopment. Haditnotbeen Buddha’s is to serve teaching asa guiding light for thosewho are theLordit asyour ofrecording andpreserving purpose guide. The thatDhamma teaching anduse hasbeenrecorded inthescriptures the doing anypractice, you’ll insteadaccumulate morekilesasanddefy You shouldn’trelysolelyonyour because instruction teacher’s Dhamma-vinaya apractitioner,. As you must adheretothe strictly phala andNibbāna. Ifyour paññā, and viriya. saddhā kilesas or A Lifetime Endeavour 201 Forest Desanas - and investigate with investigate and sati that you’re passionately obsessed with passionately you’re that taṇhā and āsava is the real thing. The a phenomenon. is merely body real thing. citta is the and should always remind myself of this goal.” You You remind myself of this goal.” dukkha and should always The and become weak knees your meditation, do walking When you and never seem to have enough of. You also don’t know the worth of worth the also don’t know You enough of. seem to have and never want never you That’s why a precious stone. Dhamma which is like diligent your applying anything to do with the Dhamma, like to have effort. your and bones your if as seems it meditation sitting do you when develop apart. When bursting are body you When you practice meditation whilst walking back and forth back and with- walking whilst meditation practice When you like not stroll, a for go who people like you’re mindfulness, any out them if you than worse But you’re meditation. practices who someone mustn’t You without any mindfulness. meditation walking practice teaching, which The has been recorded Buddha’s that. Lord like walk on reflect you if practice your for useful very be can scriptures, the in usually you don’t and paññā. reflect sati However, onit with your it merely chanta parrot it like chirping:but precious ‘Precious stone, it doesn’t know a parrot a precious stone, give Whenstone...’ you about fruits such it only knows to do with it because as banan- what perilsthe inherent know don’t parrota you because like You’re as. in the kilesas, , you become weak and discour become weak the harmful kilesas, you paññā to remove out. All and knock you you all over kilesas trample and let the aged but been striving so hard I have can think is “Thisis hopeless. you or sit- doing walking you’re enter into calm.” So while I can never because just turns practice in the kilesas’ favor your ting meditation, can you the Dhamma. So how the kilesas, not by by it’s being driven ever become enlightened? This is the way you should reflect ifyou paññā, you’ll think with If you success or failure. your to gauge want should think You practice. progressed in your far you’ve how know my citta and were How in meditation. and sat walked I have “Today or sit casu- a stroll for people going like ? Did I merely walk satipaññā I sit hopelessly when as as bad not it’s Whenally? casually, sit people freedom I should be striving for When I meditate, and unmindfully. from Forest Desanas 202 A Lifetime Endeavour you tobeso. mustn’t becomplacentbecausethere’snoreasoninthisworld for said that they are all He fire. like are they because pleasures worldlyand ing possessions citta won’t have you thoughts to hurt time to produce any harmful If issamādhi reallylike?samādhi. What kindofcalmandcoolness? What to seeyou realisealllevels ofDhamma attainments, with beginning my from entire life to. resultsarereallysatisfying becauseitreleasedme The the reclusive life andthemeditation practice I’ve which devoted my tice. I’mvery protective ofyou andreallycarefor you. cherish Itruly absolutely vitalfor you towatch your heart. the pointwhere you won’t beable toendureit.For thisreason,it’s of remove cause youvanish, and you’llhave the wantto find dukkhato mustn’t merelywishthemtodisappear, for thisistaṇhāorcraving. If inorderofdukkha.Butyou toseethecauseandeffect the heart satipaññā is the one who analyzes. You have to focus your attention at or kilesas inwhatever they beitrāga form mightappear intheheart, able tool for catching them. With the should always watch your withsatipaññā heart ifyou want tocatch deavor for you but the practice of sitting and walking meditation. You varies withtheintensityofyour isnootheren- attachment. There to them you’ll always be afflicted with their on reflect always to is them with deal to way correct The fire. to clinging like able, soyou mustn’t beattached tothem.Ifyou cling tothem,it’llbe satipaññā isconstantlyfocused at it,thenthe thecittaandobserving dukkha. Otherwise, dukkhawillnotdisappear, but willintensifyto dosa, lustoranger, istheonewho knows becausetheheart and The Lord BuddhaThe hadalways taughtyou torefrain from acquir I’ve mybesttoprovide tried you toprac- withtheopportunity tricks and deceptions because satipaññākilesas’ tricks is anindispens - satipaññā, somethingnotbeyond your own ability. I’dreallylike dukkha afterIeliminated with allofthekilesasfrom myheart aniccaṁ, aniccaṁ, dukkhaṁ andanattā nature. Ifyou’re attached dukkhaṁ and anattā, andare all unreli - satipaññā you’ll always detectthe . The intensity of dukkha. The dukkha -

A Lifetime Endeavour 203 Forest Desanas

- satipaññā until I was in tears before before tears in was I until satipaññā - prac your make it’ll you, suits fasting If . sati is very important indispens- the it’s because very is citta . Thecitta. are extremely wild, you must put must samādhi. When wild, you are extremely the kilesas . You must, therefore, strive to develop the to develop strive therefore, must, . You phala and Nibbāna , I had to subdue it with my with it subdue to had I , When you fast, you should really concentrate on your meditation meditation on your should really concentrate fast, you When you I can confidently relate toyou theexperience realized from my able container for all the different levels of Dhamma, especially the of all the different levels container for able , magga citta. nor than it would should be more strenuous exertion Your practice. spectacular nature not appear? There is nothing in this world There appear? not is nothing in this world citta’s spectacular nature citta. On the other than a developed could be more spectacular that than an un- could be worse that hand, there is nothing in this world developed - develop of means a is intake food your reducing or Fasting be. mally or mindfulness, your ing it doesn’t If normally. eat tice easier and more fruitful you than when be thinking about because you’ll practice, help your it won’t suit you, fast your When you practice. than about your all the time rather food I could see its harmfulness. When I sat for a long time until the pain until time long a Whenfor see its harmfulness. could I I sat the to investigate to use satipaññā I had excruciating, very became I had of my breathing or being mindful a mantra using If I was body. I its full force. with the dukkha-vedanā attacked to stop doing it when like satipaññā dukkha-vedanā with my investigate had to continually to be off-guard can’t afford You punching each boxers other. two with the same way It’s be vulnerable. you’ll are, you because when must You your probe investigation. and analyze until you find and can the how this, achieved dukkha. After you’ve the cause of eliminate and will eventually enter into calm. Wheninto enter reckless becomes the citta eventually will and techniques of various the use must stubborn,and you then is superior the kilesas. This to satipaññā it because to restrain is paññā develops When lust or reckless with became very the citta practice. meditation rāga . It’s a life and death situation. situation. effort death and the citta. It’s a life into taming all of your - until the citta with satipaññā kilesas with your subdue the must You calms down. inside and draws Forest Desanas 204 A Lifetime Endeavour think aimlessly andwillcalmdown. Whatever kind ofcalmitmay be, or anyothermeditation object,thenthe cittawon’t have to thechance your and agitated like amonkey. Butwhen you’ve developed sati tocontrol entered intocalm,you’ll know what it’slike andhow toachieve it. veloped itwithyour mindfulness andstrenuous Afteryou’ve effort. yourself. You’ll know what kindofsamādhisuitsyou when you’ve de- and wastes your time. Beitanykindofsamādhi,you’ll get toknow it ing ityourself. Itdoesn’tdependonyour speculation; that isuseless it. It’sthesamewithsamādhi.You have itby toexperience develop- matterslinary willknow ifthefood isdeliciousornot when heeats doesn’t matter. Even aboutcu- who hasn’thadanyschooling achild what dishoffood islike. aparticular it’ssweet Whether ornotreally yourself way becausethisisthecorrect todoit.It’slike describing samādhi arelike, ofthesesamādhis thetruth otherthanexperiencing never tospeculate what khaṇika and developperience them, be it any kind of nation that will lead you away who from is theonetoex- theheart convergence intocompleteconcentration islike. isjust imagi- This upacāra enced inyour like imagining what heart, khaṇika become ahindrance. your progress, ifthey suityour temperament. Ifthey don’t,they will you’re in,themethodsofpractice like fastingwillalways promote easily, spinning round and round. Regardless of the Dhamma level will ing to bother your you citta.When it develop paññā, a post,andyour cittawillenterintocalmvery easily. isnoth- There two orthreedays, there’llbenodrowsiness left.You’ll siterectlike that your sleepinesscomesfrom eating alotoffood. Afterfastingfor ness ever-present, andyou nosleepiness. willexperience You’ll see body will become light, your Normally thecittalikes tothinkalotbecauseit’salwaysNormally restless You shouldn’tspeculate aboutthingsthat you haven’t yet- experi citta, like when you’ve continually concentrated onyour mantra samādhi islike, what appanā citta nimble your and alert, mindful- samādhi, samādhi islike, orwhat thecitta’s upacāra . The point is samādhi. The samādhi islike, what samādhi orappanā ow very flow A Lifetime Endeavour 205 Forest Desanas samādhi, is the Samādhi samādhi and mind- will unknowingly unknowingly will citta . The important point is never Theappanā. important never point is or upacāra khaṇika, won’t be distracted with cravings. with cravings. distracted be won’t citta will become skilful, quick, alert, sharp and penetrating if will become skilful, quick, alert, sharp and penetrating Paññā citta, but to know it from your practice. In order to be firm and , but you shouldn’t speculate about shouldn’t speculate you of paññā, but There’re many levels The Lord Buddha had to give about 84,000 different discourses had to give The Buddha Lord them. to eradicate paññā develop must You developed. it’s being continually nourishment that will keep it calm, cool and contented. When it calm, cool and contented. will keep citta’s nourishment that and you’ll full capacity will perform at satipaññā your investigate, you al- I’ve it because for my words can take become enlightened. You experienced it myself. ready stable, you have to be firm in your development of development your firm in be to have you stable, to suit the needs of thousands of his devotees, who are like patients patients are like who his devotees, to suit the needs of thousands of to doctor a for practical it Is different diseases. with of afflicted kinds Of course all of his patients? treat use only one kind of medicine to It’s his patients. of medicines to treat many kinds have not. He must just one discourse couldn’t give who Buddha, the same with the Lord about to speculate The important point is never to all of his devotees. the - accom comfort ease and that happiness, as the as well it, know you’ll it it, be pany speculation let your mustn’t it’s the truth. you Therefore, think that to become enlightened, want If you investigation. with your interfere citta- practicing . You’re citta your watch attentively always must you - the devel for not practicing You’re or mental development. bhāvanā the citta, you’ll study constantly delusion. If you opment of mental knows.” or “the one who the citta is the knowingness that see clearly effort diligent is crucialachieving your for Your fulness. insight or for the investigation which is vital for or mental stability, with paññā will be easy investigation citta, your a calm vipassanā. With because the to speculate about them, because it’s a waste of time and a hindrance a hindrance of time and it’s a waste about them, because to speculate for investigating you’re especially when practice, meditation to your your the scriptures from studied from or heard the truth. What you’ve you’ll investigation, it in your apply If you are all speculation. teacher, The enlightened. become ruinnever and it Forest Desanas 206 A Lifetime Endeavour never samādhi , experience kilesa beingeliminated from your Ifyou heart. don’tpractice, you’ll knowledgecommit thescriptural intoyour withoutasingle memory it, justwhat have you achieved? Allthat you’ve accomplished was to you mighthave a lot, and you’re studiedthe scriptures very proud of paññā, them. It’sthesamewithLord Buddha’s like samādhi, experiences because you haven’t got anymoney. Allthat you candoislookat arelike inthemarket merchandise They that you haven’t yet bought from your and fellow teachers practitioners arenotyour own yet. what you’ve devoted your for. effort that experiences you’ve The heard really love to see you experience you. nature andwhat they areupto, they’ll beusedby thekilesastodeceive saṅkhāra areanicca, will subtlyrecallinformation andmentalimages. Bothsaññāand lects. It’ssimilartowater that permeates Saññā through theground. subtle thansaṅkhāra becauseitdoesn’thave toconcoct;itjustrecol- or mentalconcoctions, andsaññāormemory. Saññā ismuch more of thecitta.It’sherewhere you’ll have tofocus your observation. in your thantheactivities practice. nothingmoreimportant There’s surrender because you’re a fighter. You have to be serious and earnest ing thekilesas,you’ll accumulate moreofthem.Soyou must never your thoughtswillbemanipulated by thekilesas.Insteadofeliminat- If you do, you’ll unknowingly prostrate yourself tothekilesas.Allof mustn’t beunmindfulwhen you dosittingorwalking meditation. the . When you’re not serious and earnest with you’re andearnest 99% ofthem arekilesas.When notserious If you develop paññā,you’ll get paññā. you’ve Pleaseunderstandthisandget memorized. intoyour practice. You have withyour toberesoluteandearnest practice. Iwould twoThe mentalcomponentsthat areconstantlyactive aresaṅkhāra You mustn’t letothertasksdistract you from your practice because kilesas ifyou want toachieve thegoal ofyour going You forth. magga, phala andNibbāna that you canonlyadmire. Although dukkha andanattā. Ifyou don’tknow theirtrue paññā, samādhi and magga, phala andNibbāna which paññā because they are A Lifetime Endeavour 207 Forest Desanas citta has to keep on investigating and not allow it to do any- do to it allow not and investigating on keep to citta can then establish peace and coolness as its support. Therecitta can then establish , which or the magga satipaññā Whenyour are forceful, the kilesas - gradually discov you’ll investigation, mindful in your If you’re , must also be equally the kilesas, must defeating for weapon is the suitable When will also be then magga forceful. the kilesas are less forceful, of practice, This stages equally less forceful. in the early happens taming a buffalo which It’s like the citta is restless and agitated. when It’s the same with the to surrender to the tamer. have will eventually and dili- satipaññā to yield to your have kilesas, which will eventually becomes stronger. satipaññā whilst effort.gent become weaker, It will The be won’t any restlessness and agitation that are like smoldering fire left inside the heart, like the fireburns that theYou have rice husks. to extinguish this fire withyour diligent effort. When the delusion and achiev - your and techniques of removing er the ways with mindfulness is crucialrealizing for insight. Investigating ing - inves should always you do, you and insight. Whatever knowledge have 99 weapons, weapons, 99 have kilesas . If the 99% kilesas it’ll be then practice, your to be fightable them. won’t and Dhamma you has only one weapon, seri practicing - by weapons lots of Dhamma develop must So you shouldn’t you the body, investigate When you earnestly. ously and - and in true for knowledge investigate but perfunctorily, investigate have You doesn’t matter. investigated many times you’ve sight. How the compel to the to make This goal. is the way your achieved thing else until you’ve kilesas surrender. When you fight themby puttingyour lifeat stake up be- to give the truth, for the kilesas will have investigation in your see this than the kilesas. You’ll is more powerful satipaññā cause your taught than the satipaññā can the kilesas be stronger How clearly. very Buddha? the Lord by coolness as its support. This happened have to calm, it will attained - on prac keep must The You to me. important be idle. thing is not to you calm and samādhi or when for sit meditating When you ticing. to do it earnestly. have with paññā, you investigate Forest Desanas 208 A Lifetime Endeavour you can seethisclearly. You must take control of your because heart death ofbirth, You andrebirth. cakka, thecycle must investigate until by thistruth. you know this?You have toinvestigate untilyou’re impressed truly never stop. doitwhen you They think:‘Oh,thisfood isdelicious!’Do of world. Every ofyour part body iscontinually branded withthemark ofaniccaṁ , because theeffect to asound.Ifyou listen,itwillbreak your earsandburst your brain the universe. how That’s loudthisbranding isifitcanbecompared on you. soundthat from thisbranding arises The canbeheard across slaughter. piness. You’re like thecows that and buffaloes have beenbranded for know this, becauseyou’re too preoccupied withyour pursuit ofhap- your You’ve heart. already beenbranded by death, but you don’t gate untilyou ifyou see thistruth want todevelop paññātoimpact Some will die today, some tomorrow and so on. You have to investi- laid claimonyou, whether you’re amanorwoman, young orold. animals waiting inlinetobeslaughtered. world istheworld ofthedead.You’re justwaiting for your death, like dukkhaṁ, you’ll seethat thesebodieswillage, get sickanddie. This on death, investigate you When filthy. and and youcourse they’re not! When investigate onasubha(loathsomeness) Our bodiesaretheliving dead.Arethey beautiful?Arethey real?Of they aretheliving dead.Doyou want tolive withtheseliving dead? investigate thebody, your body andotherpeople’sbody, toseethat ally achieve you calm. When investigate with give up. Ifyou do, you won’t succeed.Ifyou persist,you’ll eventu- stagesginning ofdeveloping samādhi,it’svery hard. Butyou mustn’t tigate is the way and analyze. This of developing dukkhaṁ, is impermanence. It’s the truth orthelawAniccaṁ isimpermanence. It’sthetruth ofthevaṭṭa- Once you’re you’re born, targeted by death. Death hasalready (filthiness), you’ll find that these bodies are loathsome are bodies these that find you’ll (filthiness), paṭikkūla Aniccaṁ, orimpermanence, isconstantlyputting itsbrand aniccaṁ andanattā, even when you’re sleeping. They dukkhaṁ andanattā canshake thewhole , and suffering, aniccaṁ, andsuffering, , youfirst paññā, should paññā. In thebe- A Lifetime Endeavour 209 Forest Desanas , anattā that con- that dukkhaṁ and anattā , separating and iden- khandhas, separating or body as merely as body or rūpa-khandha ve five starts to investigate, it will first will it investigate, to starts paññā viññāṇa as merely , and as merely saṅkhāra saṅkhāra . anattā dukkhaṁ and What good can you find from . You must free it from your delusion that makes makes delusion that your from it free must You . anattā will make your views and understanding differ the from views your kilesas will make will now focus on the on focus now will Satipaññā You should earnestly investigate to see the truth to see the inside clearly should earnestly investigate You tifying them. Its goal is to see the see to is goal Its them. tifying as merely the three kinds of the vedanā-khandha or feelings a body, saññā of sukha (pleasant), dukkha (unpleasant) and neutral, feelings as merely saññā, a similar or nāma-khandha have viññāṇa. The mental aggregates four them and see its true one of nature, investigate When you nature. clearly Once you’ve of the other three. also see the true nature you’ll probe the entire world to see without any doubt that everything is all everything to see without any doubt that the entire world probe wind and fire. made up of physical the elements of four earth, water, the of them. After that go let seen this truth you’ll have When you because the kilesas narrower will become investigation scope of your delusions are fewer. and your things immersed in the mire? Even a solid bar of gold, once immersed once bar of gold, a solid Even in the mire? things immersed The look good. in the mire will not more precious than heart is much Whena bar of gold. and in the mire of greed, it’s immersed hatred free should, therefore, You can it become precious? delusion, how heart of aniccaṁ, the mire from your heart not oppose the Dhamma teaching and should it is because your oppose one another. the truth. The kilesas and Dhamma will always The the Dhamma teachingDhamma teaching without and will destroy citta seen the truth, clearly your have of it. When you being aware you Your the kilesas. It will be warrior. firmwill defeat and resolute a like relentlessly will probe satipaññā intense; your will be very exertion truth.the see all When you until it’s your only real possession. Don’t pickle it with the brine it with the pickle Don’t possession. only real , of aniccaṁ it’s your and dukkhaṁ in the are immersed that the nonessentials for cling and crave you , mire of aniccaṁ the truth seen of heart. Whenyour oppresses stantly you’ve to. to cling I or they animals, there’re no people, see that you’ll Forest Desanas 210 A Lifetime Endeavour sition. Enlightenment is themostsatisfying of result. It’s thefruits you’ll relinquish everything becausethey are allsammati orsuppo - kids’ stuff, toys. like children’s Afteryou’ve becomeenlightened, enlightened. You’ll thenlet go ofeverything. Wealth andstatus are should You Dhamma? the than that enticed them with wealth and status. can be more What precious would leadthemtoinsanityandknew that thekilesaswere theones knew thattion ofthekilesas.They wealth andstatus were luresthat forest andonthemountains becausethey practiced for theelimina- Lord Buddha’s time. attained They magga, the kilesashave beendestroyed. gation that was willstop, spinninglike aDhammaWheel becauseall thosethreefactorswillservewhich nousefulpurpose.Your investi- of the with same the It’s superfluous. destination, theroad that ledyou toyour destination willbecome their usefulness, like when you travel on the road and arrive at your you’veWhen arrived at Nibbāna willlose , thesethreecharacteristics phenomena—aniccaṁ, inherentinallconditioned and leftasitis. threecharacteristics These is theyeliminated. arecompletelyremoved, When what isleft?Gone kilesas willconverge intothecittawhere thekilesaswillbecompletely outside toinvestigate scopeoftheinvestigation anymore. The andthe satipaññā willthenprobe insidethecitta,becausethereisnothing dukkhaṁ andanattā. into thenature ofyour delusionthat causesyou toclinganiccaṁ, practice isenlightenment,insightintoyour nature, true andinsight cause you didn’tknow nature. theirtrue goal ofyour The meditation them becausethereasonyou’ve tothemissimplybe- beenclinging nature,seen theirtrue how canyou notletgo ofthem?You’ll letgo of aniccaṁ, gone isdukkhaṁandgoneanattā is . Everything isletgo of aniccaṁ, This wasThis theendeavor the oftheDhammapractitioners during hn o hv cery en h tuh f h five the of truth the seen clearly have you When until arriving atdukkhaṁ andanattā untilarriving itsdestination; after dukkhaṁ andanattā—are thepath toNibbāna. h the fight citta when ittravels onthepath kilesas untilyou become phala andNibbāna inthe khandhas,

A Lifetime Endeavour 211 Forest Desanas

- vedanā, , just like like , just anattā and dukkhaṁ aniccaṁ, , what is this state? This is this state? isn’t , what dukkhaṁ and anattā aniccaṁ, will completely let go of them. After you’ve passed of them. After you’ve , the citta will completely let go anattā You must consider the practice of mental development to be your to be your development of mental the practice consider must You The Lord Buddha said that you must let go of all Dhammas at the of all Dhammas at let go must you said that The Buddha Lord most important endeavor and must not do other work or activities activities or other work not do and must most important endeavor increase to serve as this will only annoyance your just to alleviate it’ll be goal, the ultimate When frustration. the citta has achieved your end. Theto an come will mental of practice all problems and blissful un- the worldly to an end. It’s not like will also come development carry die and do them until you no end. You’ll have dertakings that confusions and miser worries, all of your life next your to with you your your uphill struggle from start to finish, and the fruits of training, with the nourishing and protecting yourself developing, disciplining, else. more than anything value should you that Dhamma findnever anyies. You’ll lasting ease happiness, and comfort. Butif lose you’ll development, mental of practice the accomplished you’ve because you’ve This, totally free of worries, is anālayo worries. all your happen should whatever body; your even are, they as things all left of your learnedalready the nature You’ve let it happen. to it, you’ll it’s that know and body final stage of practice. Whenyou yet haven’t arrivedat your desti- your at arrived But after you’ve yet. of the path don’t let go nation, not cling to it. “All must You of the path. let go must you destination, truths. or relative here to all the sammati-dhammas Dhammas” refers When reached you’ve the final stage ofyou’ll practice, letgo of the be totally subtle and it’ll the citta will become very this stage, At path. all Dhammas it realizes that But when immersed in the investigation. are beyond citta and Dhamma. it’s indescrib- know describeit because you won’t and you , sammati know can’t describe you it but This truth. You is the ultimate able. it say although it doesn’t Sage this is the Great know You it is. what is so. Genuine Progress August 21st, 1979 —

Without Dhamma, there can be no genuine progress in the world or in Buddhism. When there is Dhamma, there will be peace and happiness, because Dhamma is selflessness. With Dhamma, you’ll see that all human beings are the same, and you’ll have loving-kindness, compassion and unselfish concern for the welfare of others. Without Dhamma, you’ll put yourself above others. Although you’re bad, you’ll be deluded into thinking that you’re good. That’s why Dhamma is indispensable. When a person, a society or a country has Dhamma, there’ll be peace. When there is no Dhamma, there’ll be strife. When your heart is ruled by the kilesas, it will be engulfed by fire. The Lord Buddha and all the sages of the present and the past never praised the kilesas, taṇhā and āsava—greed, hatred and delusion—because they agitate and torment the heart. Who can be wiser than a Buddha? All Buddhas propagate the same teaching. They praise the things that are worthy of praise and censure the things that are worthy of censure. They teach you to let go of the things that you should let go of and to develop the things that you should develop for Genuine Progress 213 Forest Desanas avijjā samādhi yet, he that encom- that āsava that have kilesas that have kilesas can only produce and taṇhā kilesas, and become a noble and supe- and a noble kilesas and become are troublesome, whilst Dhamma is whilst kilesas are troublesome, kilesas. If you can totally let go of everything, you’ll When you’re peaceful, calm and discerning, regardless of where Dhamma is, therefore, absolutely vital for your well-being. You If you If can you let go of some of these be you’ll things, more peaceful should avoid should a avoid monastery that is under construction or renovation. Don’t be inclined to build this and build that. Don’t live in a place you you are, you’ll always be cool, because Dhamma. When you’re you’re sidetracked from protected your meditation practice, by rest- become can you the cottage, new a building with involved being like less and Theagitated. Lord prohibits Buddha monks from engaging in any activity that will undermine their meditation practice. For a beginning practitioner who hasn’t established any as their root? Any behavior directed by the pass the hearts of sentient beings. Eventually they totally forget the real them deny to please they anything do Dhamma and let the kilesas happiness and only bring them sorrow and pain. Such is the of way let’s talk about you. Now the world. cool, peaceful and pleasing to the eyes and ears. and ears. pleasing to the eyes cool, peaceful and can always trust Dhamma because it’s the truth wise since immemorialtime and out. Therecan’t be wiped are fewer that has existed why is That world. this borninto people foolish are there than people Dhamma can only appear once in a long, long Thetime. appearance results the are Buddha Lord the of and Buddhism of Dhamma, the of him- calls who being human super a of enlightenment the follow that the efforts who through his self own and Buddha, wisdom discovers Dhamma, the basic principles which of he the then cosmos, presents due After to his the his death, world. teaching gradually fades away, to the influencepowerful of the trouble and affliction. trouble The and have fewer and fewer have be completely free from the the sake of establishing peace and happiness within your heart and existence. a peaceful living rior What being. can afflict theheart if not the Forest Desanas 214 Genuine Progress where you’ll have to probe, meditate and become enlightened. Yourenlightened. become and probe,haveyou’llmeditate whereto your in are death and Birth meditate. to on you spur to order your of benefits and costs the of truth the see to parison your really is There country? no difference. You have to use this com- of law the by imprisoned betweenbeing ence yourcontrol bad yourgoodand of consequences the are they drivenby your by selected was it because birth your choose yourthatcause It isavijjā andkamma where you’ll find out whether will be reborn againyour heart or not. about the of cycle birth, death and rebirth is inside your is heart. This you should die fighting. You’ll fight until The place to learn you win. you’ll concentrate all of your into the fight. It doesn’t matter efforts if are found. is This where you’ll lose or win. But you’ll not lose because yourwhereenemies is achieveThis victory,your heart? inside not if Toyourself,conquer you have vanquishthe to Buddha said:“Attānoble”—it’s have seyyo yourself.cittaṁ conquer to sati, mies? are They the ene- are your where and Who battlefield. the you’rein because lazy weakor be Youpractice.meditationnot yourmust into efforts your thatmiserable.becomes practitioner, a As you concentrateshould all practice doesn’t and believe doesn’t that heart the also is happy.It believed it,tookupthe practice andbecameenlightened. Nibbāna. After they heard the Lord Buddha’s they teaching, seriously the realize could time Buddha’s Lord the during monks many reason, this For monks. the teaches Buddha Lord the youring, endeavor.lifetime You alwaysshould whatis practice. This - undertak main your as practice meditationyour consider and sion seclu- seek always should You socialize. and mingle people where The numbers of births thatyou’vebeyond are counting.births up numbers of taken The becomes that practices and believes earnestly that heart the is It paññā, . Neither can you choose to be happy or sad because sad or happy be to youchoose can Neither avijjā. andviriya to saddhā oppose and eliminate Lord them. The , you can’t choose your birth. What is the differ the is What yourbirth. choose youcan’t kamma, kilesas inside your heart. You have to fully develop to take up birth. You birth. can’t up take to citta and the law of law the and kamma . Where do youdo Where kilesas. . If youcan’t If kamma. magga, kamma that was phala and kamma in citta - Genuine Progress 215 Forest Desanas kamma, the , who kilesas, who kilesas that drive you to . vaṭṭa-cakka You’ll never citta that leads to you be born saṅkhārapaccayā saṅkhārapaccayā viññāṇaṁ, etc. svākkhāto bhagavatā Dhammo—the svākkhāto bhagavatā paṭicca or dependent paṭicca sammuppāda kamma and to experience the fruits of , which you’ll eventually realize through your your through realize eventually you’ll which citta, , Tipiṭaka the Buddhist Canon, you’ll still be in the , kilesas, I mean avijjā the master of all the . Thisvaṭṭa-cakka is similar to an ant runsthat around the edge kamma by going through the cycles of birth, death and rebirth will become, and the more you will see clearly the perpetra- the clearly see will you more the and become, will citta After the Lord Buddha became enlightened, he was able to see and see to able was he enlightened, became Buddha Lord the After When I say know know this if you don’t practice mental development. Even study if the entire you dark. The Lord Buddha and his noble disciples became enlightened by practicing mental development, not by studying and memoriz- reveal to others the truth, the cycles and re- saṁsāra of of birth, death reveal this reason, through. For to his go birthsall sentient beings that have Dhamma teaching is as known the tor of your birth. tor of your is the creator of your ceaseless cycles of birth and death although although death and birth of cycles ceaseless your of creator the is citta you might not know it. But the testimony that attests to this fact is your in right found subtle more the probe, and meditate you The more practice. Dhamma your Dhamma, of because his not teachinga well-taught single ever word deviates from the truth. the You’re one who takes up birth, disease, - blind are there Because this? know you Whydon’t death. and ageing ing influences within your heart that totally block and obscure this You practice. meditation your through them reveal to have truth.You to catch have the chief culprit in your and to die and again Thisagain. is origination— avijjā paccayā , saṅkhārā is Avijjā the principal driving force propels to that you take up birth your fruitsof the experience to and existence of realms various the in kamma. The Lord Buddha said that it is the committed these have and bad kamma. After you do good you. fruits of these kamma will then follow all sentient beings to drives do their called of a basket—it just keeps running round and round, similar to your running round and round the edge of the Forest Desanas 216 Genuine Progress . Therefore, you have to reign in yourin reign youhaveTherefore,to saṁsāra. rivers have shores and banks. But the fake willdisappear. istheway aboutthecitta. This oflearning youfake. also is ied yourin When across cometruth the practice, the will disappear because your imagination is fake. What you have stud- youmeant by yourWhen see seeing the the truth, truth. imagination imagination will be replaced by what you actually see. is whatThis is youwhatimagine only can like. it’s you’ve after But there,been your stance, if you talk about England, if you have never been there before, are two worlds.different Your will always memories fool you. For in- and ing whatthe Buddhist truth youCanon. The commit to memory have to diligently eliminate from your heart all the all yourheart havefromeliminate diligently to paññā, the your from cause this eliminate completely will you Eventually practice. your in advanceyou as and subtle more becomes cause this as this existence, you know you will still have to take up birth. You will know Though it might not propel you to take up birth in the lower realms of rebirth. You will see how much of this cause still remains in your see the cause of your wandering around the cycles of birth, death and youclearly and will distinct, more obvious,be knowingnesswill the āsavathat you your die.and thrust Then born be to one who knows”, and the the vedanā, The The from your from tional reality. merely the element aggregate, a composition of the four elements of elements four the aggregate,of element composition the a merely body,is the You’ll severwhich objects. mental and physical all and hr ae o iis o the to limits no are There hn o’e netgtd with investigated you’ve When has been responsible for. They will no longer affect the responsible longerbeen for.affect no has will citta They five will just be the be just will citta wih il hn e eahd rm vrtig including everything from detached be then will which citta, true nature. Younature. true andviriya, inordersaddhā toseethecitta’s saññā, of khandhas . You’ll cut off off cut You’ll citta. will just be just will saṅkhāra andviññāṇa rūpa, , “‘the one whoknows”one “the “‘the be citta, just will vedanā, khandhas will just be the rūpa, novmns Te cas and oceans involvements. The citta’s saññā, vedanā, yul svr everything sever you’ll paññā, citta is all over the universe and saṅkhāra andviññāṇa,which saññā, citta withsīla, or conven- or sammati . The khandhas. The citta willbemore saṅkhāra, kilesas, taṇhā and samādhi, viññāṇa rūpa, citta. citta. Genuine Progress 217 Forest Desanas

citta. This Vimuttassamiṁ Vimuttassamiṁ , karaṇīyaṁ Kataṁ . With paññā, citta. With kilesas. khandhas and destroyed , and the state , and the state vimutti-sukha Ādittaparyāya Sutta or the Fire citta will now be only suited for - ex , but they are not the not are they but citta, , they are merely con- merely are they and viññāṇa, saṅkhāra , there is no further work work further no is there , itthattāyāti Nāparaṁ and your life. This endeavor has now has now This life. endeavor and your satipaññā fire that you see as human, animal, man and saññā, citta, the cause of birth will be completely - eliminat endeavor. This is how the practitioners during practitioners the how Thisis endeavor. bhikkhu’s vedanā, , the work of totally eradicating the eradicating totally of work the , cariyaṁ brahma vusitaṁ citta will be like cooked rice that will not grow anymore. This is the Thisis When you have totally severed the five the Lord Buddha’s time accomplished their task. Their mission was , as soon as you’ve achieved freedom, the real- the freedom, achieved you’ve as soon as hoti, ñaṇaṁ iti vimuttam simultaneously. appear also will freedom achieved you’ve that ization come to end. You’ve now destroyed all of the of all destroyed now You’ve end. to come has now come to an end. This is a most noble quest that requires that quest noble most a is This end. an to come now has kilesas total effort, your your periencing the bliss of freedom or the of It’s purity. no longer suited for taking up any more birth. You’ll know this within your heart. In the the and Discourse, Not-Self the or Sutta the Anattalakkhaṇa Discourse, Buddha Lord the Discourse, First the or Sutta Dhammacakkappavattana proclaims thus: “From this moment onward, there is no more birth for me, for this is my last birth.” He also proclaims in the Not-Self Discourse: development mental of task the and things all of go letting of task the accomplished. been have , Pajānāti do. to you have now become enlightened. It’s only good for eating. Your ed. Your you’ll be to able restrain you’ll them and detach them from your avijjā from your is the way to cut off to cut birth existence. and is the way earth, water, earth, air water, and and woman, are totally immersed in this delusion and confusion. A very thin membrane of skin can totally and blind obscure eyes. your this penetrate must skin Paññā so can you that see the true of nature of the merely a composition and or filthy, it is paṭikkūla that the body: attachment, affection and aversion have can How you four elements. let of go you’ll the for the body. elements? When see this you clearly, Concerning ditions that arise out of the of out arise that ditions Forest Desanas 218 Genuine Progress , , orkesā Buddho meatof piece a up whenyoulike is chopping repeat should investigate after you’ve established calm with a mantra, which Youhavehow is you This content. its see to skin through this look to you.deludes which and youobsessed are which with skin the is see skin that wraps around the bones. You can’t see the bones. All you can filthy? or clean they havethe Are You especially probing, on keep to nature. true their see to investigate should parts thirty-twobody the like mantra developyouFirst,should it? you Howdo do all the other parts. are These the objects that you’ll have to investigate. the first five parts of the body: toe. hr i ntig le o yu o o Al the All do. to you for else nothing is There stroyed. go,the let all to because else nothing be there’ll inside the investigatehaveYou’llto also them. the of nature inordersatipaññā toseetheirtrue andletgo hastobesharper Buddha taughtyou todevelop paññā. the is This same. the all are they that You’llsee others. and yourself of nature,both true body’s the see you until thoroughly parts overthese goYou’ll parts. body or their develop to lomā, from knowledgeStarting tigate insight. true and for withpaññā acquired strength, it will be calm and cool and ready for you to inves- strength. Ithastobeconcentrated thecittahas withamantra. When the with same the It’s On the other hand, you can easily break a apart single blade of grass. youIf you’llapart. wantit, break cut haveto severalit chop to times. thecittaisdistracted, ithasnostrength. When taco, hn o investigate you When It’s like grass, when tied together into a bunch, is more difficult to nakhā, taco, and let go of them. After you’ve let go of all of them, of all you’veof After go them. let of go let and citta dantā andtaco, you’ll proceed to the rest of the thirty-two o ayohrojc o cnetain Te you Then concentration. of object other any or Buddho . This is the way to concentrate the concentrate to way the is This taco. , kesā and investigatethe and citta , ornakhā kesā . When it is scattered, it doesn’t havedoesn’t any it scattered, is it When citta. vedanā, task. This is the way the Lord the way the is This task. bhikkhu’s , kesā saññā, lomā, nakhā, nakhā, saṅkhāra and nakhā, ordantā kammaṭṭhāna with , starting that havethatgathered kilesas samādhi orcalmwitha dantā, havekilesas de- been , Buddho taco andthento citta’s strength. il by will kilesas your viññāṇa, dantā, , Buddho dantā , kesā Genuine Progress 219 Forest Desanas

the kilesas saṅkhāra saññā, samādhi and paññā Dhamma-vinaya, Dhamma-vinaya, - is embed kilesa that vedanā, that way. The only way to Thedo it - is the prac only way way. kilesas that , arahantship something that you’ve heard happen are not affected by what you can remember, but but remember, can you what by affected not are kilesas that are attached to your body, body, your to attached are that kilesas or impermanence. There is no certainty in the world world the in certainty no Thereis impermanence. or aniccaṁ . Finally, you’ll have to the eliminate have you’ll viññāṇa. Finally, . Thekilesas. You You have to muster your faith in the enlightenment of the Lord Don’t be sidetracked and led astray to do other tasks because you to do other tasks and because led you astray Don’t be sidetracked aniccaṁ, because sooner or later there will definitely be- separa then have been then totally have to eliminated. First, destroy you’ve the de- must Then you body. and tongue nose, ears, eyes, the to cling that the stroy to the practitioners during the Lord Buddha’s time. No matter how much you might remember these stories, they can’t do anything to the will steadily grow, will because steadily they grow, can’t be otherwise. Don’t ever dis- yourself to see for want mind this undertaking if you your miss from to the attainment Buddha, Buddha, and in your ability to become enlightened and free from effort,to diligent become strong and in dukkha you your for order by powerful, persistent and forbearing. Then your and teaching and the to have discipline. be You earnest and serious, not or and lacking apathetic indecisive in principles. dif- No how matter must shoulder it. you your task might be, ficult , which is the main culprit. After you’ve achieved this, this, achieved which citta, ded in the culprit.main the is you’ve After Thisthe is endeavor. your of end the , cariyaṁ brahma then it is vusitaṁ won’t get rid get of the won’t of teacher and learnedyour from have you What another. one from tion deeply embedded in your heart, you must not lose or deviate from. the strictlyto adhere must you go, you Wherever endeavor. Please listen and take it seriously. it seriously. Please listen and take bhikkhu’s endeavor. here. you to described have I that way the development, mental of tice There is no other task is that more noble than the practice of mental Thoughdevelopment. it is the most difficult task, it yields the lofti- est Pleaseyour yourbenefits. set ondetermination up to concentrate Don’t investigation. relent you wherever are. As far as staying with teacher your is concerned, this is not certain,in the because live you of world Forest Desanas 220 Genuine Progress that yourthat dantā andtaco byyourare they practice. Forexample, studyof the . The only things that obstruct obstruct that things only The phala andNibbāna. realizing from teaching Dhamma the to adhered strictly has the Dhamma. It can’t be otherwise. Nothing can prevent the is nature. true This their be investigated inyour practice tohave anyresult. only, learning and study reading, throughmust theybutnowtained ob- Dhamma of understanding theoretical the dination ispariyatti, ing theworld. Allyou have to doisaccomplishyour mission. the vanquish everything, kilesas, of go let enlightened, become will that your within right but else anywhere be not will have to develop obstruct the Path. Then yourattainmentto Path. the Then obstruct the Only them. Nibbāna aredukkhaandsamudaya . Neithertimenorplacecanobstruct After you’ve thoroughly investigated them, you’ll gain insight into and become supreme, exalted and transcend- supreme,and exaltedbecome and taṇhā andāsava kilesas, sati, paññā, dukkha and (preceptor) taught you at your or youratyou taught (preceptor) upajjhāya , the direct, firsthand realization of firsthand direct, paṭivedhathe , and viriya saddhā to remove the can. For this reason, youreason, samudayaForthis can. magga, . It is your is It citta. phala andNibbāna magga, , kesā lomā, kilesas that phala and citta that magga, nakhā, citta -

Mental Development — August 28th, 1979

The Buddhist religion was founded by the Lord Buddha, who was renowned for his extraordinary energy, forbearance, attainment, wisdom, moral excellence and teaching prowess. His Dhamma teachings are perfect, truthful, worthy of respect and practice, in every respect without exception, because they are all essential for the development of moral excellence and are crucial for the gradual and total elimination of all the harms and poisons created by the kilesas. It is like clean water washing away filth. Your citta has been dirty since time immemorial but you don’t know what makes your citta dirty and how long it has been dirty. The filth that makes your citta dirty is thoroughly blended with your citta like an arrowhead that is completely embedded in the flesh. These impurities and the citta become one and the same thing and it’s not possible for you to differentiate them through ordinary reflection. The only way to find out is through the practice of citta-bhāvanā or mental development.

The Lord Buddha became enlightened and purified his citta with Dhamma practice and became the world’s object of respect and admiration. It was the same way with the sāvakas or noble disciples. When Forest Desanas 222 Mental Development enlightened by studying listeningtotheLord alone. Buddha’s While like today’sing thescriptures Buddhists who thinkthey canbecome mark ofhis teaching. He didn’t becomeenlightenedby onlystudy- indispensable for theirown enlightenmentandthisbecamethehall- them how hehimselfhadpracticed becauseDhammapractice was enlightened. he When taught the Dhamma to the five ascetics, he told to thepointwhere hepassedunconsciousbefore hecouldbecome ascetics. fivethe to Dhamma the teach Buddhato Lord had the why is which isaprerequisitetopractice andenlightenment the Dhammateaching ahosīti—“From now on I shall call you Aññā Koṇḍañña.” Listening to enlightened!” are —“YouKoṇḍañño! Lord Buddhabho this insight.The vata respondedby saying: Aññāsi Venerablemovedprofoundlywas Koṇḍañña byThe Aññā exist.” to sabbantaṁ nirodha dhammaṁ—“Whatever comes into being, must cease enlightenment, heutteredthefollowing: Yaṁ kiñci samudaya dhammaṁ level of first the achieved Venerablehad Koṇḍaññathe Aññā When sabhāva-dhammas orphenomenabothinsideandoutsidethecitta. the Four Noble Truths, nature they could then see the true of all the embedded theLord Buddha withintheircittas.When taught them totally devoid oftheworld. attained their had already established avery ofsamādhiorcalmwithin highdegree veloped pable ofbecomingenlightenedvery quickly, becausethey hadallde- as they were alladvanced practitioners. were They ugghaṭitaññu, ca- listenedwithmindfulnessandcontemplationedge andinsight.They that was embedded in their of the Lord Buddha expounded his Dhamma teaching to the group first sāvakas, the When theLord BuddhaWhen practiced hediditwithhisutmost ability, subtle the five see these couldn’t But ascetics cittas tothepointthat madethemthinkthat they hadalready satipaññā tocontemplate andthey ontheDhammateaching . This isbecausethisstateNibbāna ofcalmandcoolness is . This five ascetics, he taught them how to remove all the filth . The sāvakas knowl listened for true citta. The - ñā oḍño tea nāmaṁ ’tveva Koṇḍañño Aññā kilesas that were still Mental Development 223 Forest Desanas Samādhi , repeatedly, many, many, repeatedly, paññā, being contaminated with about the citta being contaminated talking on, I was Earlier of a What visual object is the citta obsessed with? Is it the image thoroughly to with have investigate You - be see its demise, must Then you again. and over over many times, is full this body it’s still alive, when corpse. Even coming a bloated of filth. As far as beauty is concerned, this is the fabrication of the all sorts of filth and impurities because it hasn’t been purified yet. It’s yet. purified been hasn’t it because impurities and filth of sorts all citta really is. the out what to make it’s not possible so polluted that wash you’ll practicing because by to practice, have this reason you For of citta. Starting the practice from all the impurities your from away samādhi, which up to - is essen gradually move you’ll sīla or morality, paññā. can develop you the citta before inside getting tial for - to investi will have another visual object? Paññā or man, a woman Why the citta be obsessed must to. the citta is attached the image gate restless and agitated? causes it to become that with a beautiful body citta’s perception and the has an alluringBecause this body power Why and analyze this body. has to investigate is delusional. Paññā the citta hadn’t seen this body, when the citta cling to it? Before, must citta seen it, the it. But after having any affection for it didn’t have the citta all sticks with This now body and restless. becomes agitated investigation. of this? Such What is the reason for is the way time. the to disassemble have this obsession, you to free the citta from In order the flesh, the skin, the to head, the of hair the starting from body, this the bones and all the internal organs. sinews, discourse discourse the five ascetics also pondered onwhat hewas - elucidat rightbecame enlightened ing and of This there and then. way is the the same time. at enlightened and becoming practicing studying, all the kilesas in one place to temporarily stop them from will gather and tactile sen- flavors aromas, sounds, objects, contacting the visible bothering and consequently stop them from the citta, which sations will then purify the citta by Paññā will then become calm and cool. the citta becomes entangled phenomena that the various investigating with. Forest Desanas 224 Mental Development man or woman, when it dies, it’s full of filth and stinks. There’s no There’s stinks. and filth of full it’s dies, it whenwoman, or man what itlookslike when itgets oldanddies. Even thebody ofayoung deceive you. It’snotthetruth. body tolove, thing. becausethereisnosuch It’sonlyanillusionto this in a woman or a man find or beauty any body.find Youwon’t goingand inwards.skin the You’ll inside impurity your and filth see and repeatedly investigate your body with thoroughly to have You yourself. and Dhamma the oppose which not go against if you thetruth don’twant tobeledby thekilesas, YourDhamma. the mustis perceptions which truth mustatthe look Youlook. good Takea beauty? is beauty—where Concerning truth. is, therefore, toeliminate isthe necessary themwith Dhamma,which deceptive. It and fiery are kilesas your burn desire which The heart. mislead you tohave perceptions that incorrect arouse your sexual things asbeautifulandhave arethosethat for affection them.There arethosethat fool aremanykindsofkilesas.There youThere tosee have toseeitthis way becausethisispaññā. The thing! such no is creates?There kilesas the that beauty the is Where truth. the is This see. you’ll filth more deceives you toseeitasgood-looking. deeperyou The investigate, the and woman. It’snoteven asthickasheetofpaper andyet thekilesa just avery thinsheetofskinthat wraps upthisbody that we callman good-looking.It’s or pretty really aren’t bodies these thatYou’ll see thereandthen. that thisillusionright the truth canbeusedtocorrect arethekilesa’sdeceptions. Dhammais They The are notthetruth. They them. with obsessed attractiveness.be or Youshouldn’t liness neither islove Beauty isn’t the truth, amine in order to see the truth. - Youbeauty? of perception this deception, mustex- this and probeof works. isthecause Therefore, thisillusion.What paññāhastocorrect ishowas beautyandbecomeobsessedwithit.This thedeception kilesas, themasterofdeceptionthat deceives thecittatoseeugliness This iswhatThis thebody lookslike when you’re alive. Now let’ssee the trusted haveYou and suffered forkilesas andsuffered toolongalready. just fools you.foolsYou just kilesas satipaññā from , starting Mental Development 225 Forest Desanas - com kilesas’ , whichpaññā, is the or paṭikkūla filthiness and theulti- creation. You have to clearly see this truth.this see clearly to have You creation. kilesas’ - devel of way the is here briefly discussed been has What paññā. biddings blow for blow is Dhamma. Investigating relent- Investigating is Dhamma. blow for blow kilesas’ biddings Concerning the coming from this is just the sound of wind sound, sever must object the citta becomes entangled with, you Whatever mouth, both the good and the bad sounds that you hear, like when when like hear, you and the bad sounds that good mouth, both the interpret don’t be just them, they’ll criticized If you or praised. you’re you hear your ears. When in andout of flow the sounds of wind that kilesas interpret so it to be only because your it is good music, good in fact kilesas when the it. This by enjoy created is an illusion and you the the sounds of wind blustering it is just the sounds of wind, like of visible the nature investigate When you Theycome and go. leaves. you only and have tactile sensations, flavors aromas, sounds, objects, When like. you chooseone of them, just that the one investigate to see you see its you’ll the nature, nature of all the others as You well. can you so that body own of your the nature to investigate also have compare it with other bodies. findYou’ll that they are all the same. They are full of paṭikkūla or filth and are just body parts. The body be- cling to the body If you clinging to. not worth is not I or mine, be nurturing to the kilesas then you’ll body, think it’s your cause you to contemplate This more. is the way and hurt you become stronger with of purifying the citta. oping paññā and the way to ignore the have You its true nature. investigating it by - decom and bloated becomes that body dead a of that than filth worse of This stage is the ultimate poses. of beauty. the perception eliminate will absolutely that Dhamma mate to see this to filthiness investigate with have You - percep wrong your all of destroy will totally that weapon Dhamma whichthe are tions, this incorrect from itself - percep withdraw the citta not will then How Thistion? It can’t do otherwise. is the technique. of paññā Opposing yourself. is deceiving the kilesas’ orders Following mands. the is paññā. By alternately lessly and consistently an object’s true nature the citta make calm, firm, and resting in samādhi, you’ll investigating Forest Desanas 226 Mental Development their theLord practitionersNibbāna Buddha’s during . The timerealized dom from lentlessly investigate, becauseit’sabsolutelyvitalfor free- achieving re- must You magnificent. and sublime courageous, cool, peaceful, light. What doyoulight. What take delightin? If you take delightinthemagga, Hepasseditontoyou.effort? isviriya Diligent. effort whom didtheLord Buddha passon hisaccomplishmentanddiligent founder ofBuddhism. Lord Buddha The was well accomplished.To andperseveringbearing like theLord Buddha, your andthe teacher for tough, be robe,haveto the have up You,whotaken effort. your in put earnestly Youhaveeliminated.to be will citta that the kilesas the timewhen satipaññā hasbeendeveloped tomaturity. It’sinthe The definitely disappear from your cittajustlike they didinthepast. to fight your opponent like in the Lord Buddha’s time.The investigation. You have to depend on the Dhamma weapon, You have them in your disciples. kilesaswere hatred The thesamekind:greed, anddelusion. all of them,from theLord Buddha down toallthesāvakas ornoble ner usedtheMajjhimā Dhamma teaching. theLord Buddha’s During time, every practitio- else candothejob. tothis issuperior isn’tasinglekilesawhich There past, presentandfuture. nothing from this Dhammateaching, Apart Paṭipadā, theMiddle Way ofpractice, issuitable which at alltimes— the of purification the and kilesas it. wouldwhich make itimpossible for you toeradicate thekilesas with viation, hasn’tdeviated becausetheDhammateaching from thetruth by following strictly withouttheslightest de- theDhammateaching practicedthey practice? thesameway They that Ihave justtoldyou, It’s definitelynotthetimeandplacethat willeliminate thekilesas. issuitable Dhamma teaching for theeliminationThis ofallthe kilesas willonlydisappear from oneplace, isthecitta,at which magga, . Youdukkha. must speculatenot the about phala andNibbāna inthemountainsandforests. How did Paṭipadā asthemeansofdestroying thekilesas, citta andyou must apply theDhammainyour citta, becauseitistheMajjhimā magga, Chanda isde- kilesas will satipaññā, phala and - Mental Development 227 Forest Desanas

dukkha, is Paññā citta. , which can’t phala and Nibbāna themselves never never Thecitta. themselves kilesas dukkha. You mustn’t be weak, lazy, saddhā which and viriya are the most vital Dhamma that is now is now citta that are in your , because they phala and Nibbāna . How can you not do this? Is this really pos- not do this? Is this can you saddhā. How and viriya , satipaññā Buddhism is your most vital part. It’s your duty as a Buddhist duty as a Buddhist most vital part. It’s your is your Buddhism Theterm “kilesas” refers to the defilements in the be found anywhere else but in the in but else anywhere found be faculties. You have to have be faculties. You mindful, firm and resolute withyour- prac citta on the present, the here and your concentrating always by tice, rid of the to get where past, the future, about the Don’t speculate now. , the magga to attain kilesas, or where , sati your citta with the aid of in your Dhamma monk to develop paññā, sible? to have You be earnest and serious in your struggle with the kilesas. You have to really fight them. You mustn’t be frivolous be- disciples and the noble Buddha the Lord the way wasn’t cause that from free themselves to fought . When you have totally eliminated the totally eliminated have the kilesas. Whensurrounded by you , then you must take delight in your diligent effort. diligent in your delight take must you , then andNibbāna phala from you free will that task the in delight take to is Chanda energy into the of your is the application Viriya goal. which is your the four to develop have you follower, As Buddha’s the Lord practice. iddhipāda or or delight,viriya chanda of accomplishment: or factors and vimaṃsā effort,diligent citta or concentration or You reflection. to become enlightened. If factors of accomplishment need these four effort, in the diligent then who monk, can’t develop a Buddhist you, can? world careless or cut corners. You to have be earnestgenuine, and mind- citta your meditate, Then you when do. task you ful with whatever trained have earnest and mindful because you will be also genuine, the to acquire want to do it if you This is the way this way. yourself , magga is because Nibbāna to ask where have won’t citta, you your kilesas from is just a name. Nibbāna instrument the elimination for the indispensable wisdom or ingenuity, can’t be smarter But they of the kilesas which cunning. are extremely than Forest Desanas 228 Mental Development up to the level of level ofeliminating for thepurpose thekilesas. You want to develop it Butyounormal. want todevelop your satipaññā beyond theordinary satipaññāYou. have or mindfulnessandpaññāwisdom.Butyou arenotwithout any a patheticin such manner. An insane person doesn’t have any that andcontrolled by issurrounded thekilesas that make himbehave be responsible for hisactions. Allthat hehasisjusttheknowingness do, becausehedoesn’thave any satipaññā tolookafterhimselfand person who doeswhatever helikes orwhatever thekilesastellhimto perficial or profound. It doesn’t think. It just knows. It’s like an insane citta simplyknows. Itdoesn’tknow good orbad,coarse or subtle, su- that is found within the sistent practice. satipaññā willeliminate This every kindofkilesa Eventually, your satipaññā willbecomeskilful,aresult ofyour per the resultthat willfollow ifyou keep onpracticing. form automatically, quickly, efficiently, skillfully and smoothly.This is this world can. citta canbecontrolled. Ifsatipaññā can’tcontrol thecitta,nothingin thecittagoes outside,When satipaññā must pullitbackinside. The You must andresolute. befirm satisfying way isthepractitioner’s outcome. crucial This ofthinking. from befree to that think should You difficult. too it’s that thinking by practiceyour obstruct Youbefore.not must task Youdemands effort. know this very well because you’ve worked ence somepain,whether doingamundane task.Every orspiritual If you’re notdeadorwhen you exert yourself, you’ll have- toexperi Youhave evenit here.do painful. Let’s hardand right probeit’s to if have willonlyamuse tolookfor thetimeandplace?This thekilesas. tient beings. you When practice toeliminate thekilesas,why doyou speculate. why That’s they manage todominate ofallsen- thehearts In the beginning stagesIn thebeginning ofpractice, it’llbeanuphillstruggle. If you haven’t developed samādhiyet, you must develop itnow. Satipaññā is stronger than the mahā-satipaññā or supreme-satipaññā that will per just like other ordinary people.You ordinary other like satipaññājust are citta. Neither the time nor the place can pre- kilesas and the dukkha isthemost . The citta. The sati - - Mental Development 229 Forest Desanas - phala that’s absolutely freed citta that’s , and so shouldn’t have any , and so shouldn’t have dukkhaṁ and anattā citta calm and cool because it is not outdated! With . dukkhaṁ and anattā You have experienced them through . When you’ve discovered the Dhamma to be a lot more discovered dukkha. When you’ve that are kilesas that It is the outdated. . TheNibbāna is never Dhamma Please understand that every aspect of the Dhamma teaching aspect of the is every that Please understand of let go can you how an object’s true nature, don’t know If you outdated because they obstruct true because they gaining from all sentient beings outdated As- enters the citta, it will immedi the Dhamma soon as happiness. the make ately your not take must of the kilesas. So you the removal designed for It will slow to practice. lightly because this is not the way practice of understanding wrong your to due you progress destroy or your the Dhamma. should You earnestly practice. Don’t be distracted by are all because they in this world anything any interest for or have aniccaṁ, and mind long enough to know body tongue, nose, ears, eyes, your are aniccaṁ, they that to it? know have firstyouYou before can letyou Ifgo. know a little, experienced the results from have When a little. you let go you’ll the than valuable more lot a are they that see you’ll practice, your experienced the ulti- have When you to. attached you’re things that Nothing in the three realms of everything. let go result, you’ll mate of existence is as valuable as a purified . dukkha from freedom attaining from practitioner the Dhamma vent only for is not reserved Sandiṭṭhiko now here and or enlightenment cor the Dhamma practices who everyone It is for Buddha. the Lord This- be is true future, and in the past, in the present in the rectly. the are for instructed you have I Dhamma teachingcause the that , achievingmagga the the kilesas, and for purpose of eliminating and especially the Dhamma of be outdated, will never the Dhamma, you all the kilesas. of destroying present and capable is ever that satipaññā interest in or curiosity for them left in your mind. You - haven’t ex an interest develop should now So you perienced any Dhamma yet. for the Dhamma practice and experience its results. then You’ll see world. the Dhamma or the which is better, from Forest Desanas 230 Mental Development will rapidly advance. asleep. Ifyou candevelop your sati tobeever-present, your practice but you needsati onlyexception allthetime. iswhen you The fall haveYouyouthis.I alwaysneed this.forget told mustn’tYou er,indispensable. courageabsolutely orvitality.is Sati should practice to achieve that goal. You mustn’t be weak in willpow- robe,the youyouup takehave practice. persistent When goal.You a the of go let everything.You’llalso you’veof them.When theultimate reached Dhamma,you’ll letgo of to the things thatsuperior you’re attached to, you’ll let go gradually citta. How doyou get there? By paññā occasionally, The Dhamma Teaching — September 5th, 1979

The Dhamma teaching is the most perfect, flawless and ideal teaching, unequalled by any other teaching in both the means and the end results. This is because the teacher is the Lord Buddha who is the supreme embodiment of excellence that all sentient beings can take up as their role model and follow with their utmost ability. His diligence, endurance, resourcefulness and the ability to discipline himself and his noble disciples rank above all other human beings. In striving, he kept on exerting himself until he accomplished his task. In enduring, he sometimes fell unconscious. But he never relented in his endeavoring but excelled in every task until he became enlightened. His enlightenment made it possible for others to become enlightened as well. All they have to do is follow his Dhamma teaching which is suitable for the four distinct groups of his followers: bhikkhus or monks, bhikkhunīs or nuns, sāmaṇeras or novices, upāsakas or laymen and upāsikās or laywomen.

The term sāsadā means supreme teacher, who is wise in the way of teaching. He knows what kind of Dhamma is suitable for what type of person. He doesn’t teach anything which is beyond the abil- Forest Desanas 232 The Dhamma Teaching and the or hell, fromheaven evil, from good wrong, from right distinguish couldn’t they because animals the teach couldn’t therefore,Buddha, Lord The animals. as such others, than veloped these various of forms existence. Some life are forms less morally de- the It’s coarseness. or subtlety of degrees varying formlessness,a a it’s way he taught human beings because Dhamma is universal. Whether in the Dhamma suitable to their abilities and attainments, just like the theLord Buddha.pletely trust teaches only the If truth. you’re going to someone,trust you can com - Lordthe because is false.are some Buddhaand true are This teacher supreme the of teachings the thatof said some be can’t it Thus,true. isn’t a true. single There chapter or verse in the Pāli Canon that is not the discipline,and monastic the Canon, Pāli the of sions divi- three The scriptures. the from about read and haveheard we that beings spiritual the like phenomena subtle very are there and objects, visual as such phenomena coarse are There subtle. very to coarse from ranged taught Buddha Lord the that phenomena The with thekilesas,taṇhāandāsava? contaminated is which opinion your on based believe to want you beings.Have any youseen the taught also he beings, human teaching from away. cleared doubts Apart their had and satisfied fully were dents attainment.wouldstu- and He his ability practitioner’s until explain individual each suit to monks,gearedspecifically the Dhamma with laywhothe waypracticedpeople same the likemonks the taught he generalthe public.and laypeople However,teaching from taught he differs monks Teachingachieve. and practice to students his of ity When the When Lord Buddha taught the subtle. and coarse phenomena, external and internal are There Atog te ae omtig hs des al, they daily, deeds these committing are they Although āsava. —an inhabitant of the non-sensual heavens of form or form of heavens non-sensual the of inhabitant brahma—an , or a human being, they are just the just are they being, human a or , devatā ? Or is it a matter of choosing what choosing matterof a it is Or ? devatā or higher Dhamma, are all are Dhamma, higher or Abhidhamma or discourses, the discourses, or Suttas , devatās he also instructed them or spiritual spiritual or devatās citta that takes up Vinaya orthe kilesas, with citta taṇhā The Dhamma Teaching 233 Forest Desanas citta Suttas, the cittas can only citta and cause it to , so that they can they that so citta, to search for the to search for satipaññā , āsava with the support of endurance your and kilesas which are harmful to the cittas can perceive various paranormal phenomena taṇhā and that will study, practice and experience the Dhamma. will citta study, that kilesas, It’s the As a monk you should diligently practice for the elimination of During Lord Buddha’s time, people went forth the for purpose people went of time, During Buddha’s Lord Whilst some due to their ability of extrasensory perception, some the your concentrate should You perseverance. don’t know don’t the know morals of But their with actions. they human beings, can distinguish and learn the various aspects of Dhamma from the there are of doing this, is capable Canon. Although not everyone Pāli some who can study and practice the Dhamma from the three - divi sions of the Canon Pāli which contain the complete and faithful collection of the Lord Buddha’s teaching. Everything in the is true. and the Abhidhamma Vinaya perceive phenomena through the senses. For this reason, the Lord Buddha has to select the appropriate Dhamma to teach each based on its ability and Theattainment. Dhamma teaching thereis, suchas aspect, every in follow to world the teachingfor ideal an fore, the application of diligent austerity, effort, perseverance, endurance, - devel mental for wisdom and discipline, resolve, thrift,mindfulness, the and monks the both for suitable is It stability. mental and opment everyone. benefits teaching that laity because Dhamma is a universal your within whichkilesas embedded deeply are eliminating eliminating the be totally eliminated. This task can be accomplished with persistent satipaññā and diligent effort which a layman also can apply in his It daily will activity. make him calm, peaceful, and not stable, drift- There teachingideal other and no is perfect as mess. a making or ing as the Lord Buddha’s teaching that will benefit the monks and the laity—especially the Dhamma practitioners who follow it faithfully. What did the Lord Buddha teach? What is a monk’s duty? What is you primaryThesethe that forth? are questions going purposeof the should ask. Forest Desanas 234 The Dhamma Teaching duty was topractice walking andsittingmeditation. monk’s a time,Buddha’s Lord During monk? a of duty the is What the eliminating for It’s robe? the up taking of purpose the is What practice. to you exhorted Buddha won’tand Lordyou don’t the knowunless why practice. this is That “Buddhaṁ from freedom their of rid get to manage they did How kilesas. yourlike time long a the in wereimmersed nobledisciples also his Buddha and it not develop? It will growdefinitely andThe excel. developedconcurrently. the If velop de- haveyouto rebirth, and death birth, of cycle the of harm the of poses,the but decom- it dies, body the When object. important most the is which Lordwhythe Buddha That’s youtaught yourinto deeply dig to suffering. and happiness wrong, and right you’ll evil, and find good takein the various up birth realms of existence. It’s in the became enlightenedandtaughtDhammatotheworld. who Buddhas the all to refers It era. our of Buddha the just to refer kilesas, the noble disciples of all eras who have from risen the cesspool of the all to but era, our of disciples noble the to only not Sangha—refers term immemorial. The time since existedalways has that principle natural the is Dhamma Dhamma—refers to the absolute discoveredtruth by all the Buddhas. horted you to develop.you is to first horted The to theirdiligent effort. wasdue It beings? sentient all forrefuges and nobleones become to If you’re resolute in destroying the destroying in you’reresolute If The term “Dhammaṁ term The There arefour essentialmentalfaculties thatThere the Lord Buddha ex- sati, and taṇhā saraṇaṁ paññā, doesn’t decompose. The The decompose. doesn’t citta and become the world’s refuge? The term term The refuge? world’s the become and dukkha . How did they manage to cleanse themselvescleanse manageto they Howdid āsava. and , saddhā ”—I take refuge in the Buddha—doesn’t the in refuge take gacchāmi”—I . Their Their citta. Sanghaṁ saraṇaṁ o ul oeta. hy ut be must They potential. full to viriya is constantly nourished, howcan nourished, constantly is citta saraṇaṁ and yourand kilesas with the Dhamma practice. Dhamma the with kilesas , which is delight or taking or delight is which chanda, gacchāmi”—I take refuge inthe due to yourperception to due kilesas gacchāmi Itake Refuge inthe doesn’t die but youbut die doesn’t citta kilesas arethesame and achieve and kilesas cittas of the Lord citta where kilesas for citta The Dhamma Teaching 235 Forest Desanas - mohagginā or the fire is persistence or is persistence Viriya . kilesas and you will ever be good be good will ever kilesas and you is attentiveness, being obser being attentiveness, is Citta . Therefore, these dukkha. citta from Therefore, dosagginā and kilesas, because they enemy are your upādāna, which are deeply embedded paññā to its fullest potential by always Vimaṃsā is extremely important because dukkha. This is your undertaking. You are . You must see them in must this light in order . You anattā rāgagginā, and liberate your your citta and liberate dukkhaṁ and You must not be heedless, but must always be vigilant always not but must and must be mind- heedless, You Wherever Wherever you are, whether you’re standing, sitting, walking, or pleasure in your duty of eliminating the eliminating of duty your in pleasure of vant task. your If pay you close to attention task, your it will flow smoothly and flawlessly. contemplating the three characteristics of all phenomena, which are aniccaṁ, really you If fire? with intimate get you Can fire. like are They friends. you’ll investigate, see that they are like fire. That is why Buddha Lord the called them it is paññā. You must be thorough and circumspect with your task, physical or mental, and especially with - the practice of mental devel to develop have opment. You to attachments release or your the think that should never ful. You diligence. Whetherdiligence. it is a physical or mental task, there always must perseverance. and effort diligent be within your faculties are absolutely vital. mental four abundantly provided with the requisites of living by the lay devotees devotees lay the by living of requisites the with provided abundantly support - meritby make to hope and endeavor your in faith have who lying down, you must always meditate and establish mindfulness because it’s to have You your duty. take the Buddha, Dhamma and to you have put Sangha your life at as stake Ultimately, your refuge. for the freedom from all of lust, hatred and delusion. If they are not harmful, why he would He only exaggerated. lied nor never call them fire? Buddha The Lord spoke the truth. The problem with you is that look you never at the the of work Thisthe is truthunknowingly. the deny always truth,but kilesas, which is similar to fire. Whenyou touch the fire, knowingly or not, it will burnto That be you. is very careful have why and you not to must expose the yourself fire. are like and they Forest Desanas 236 The Dhamma Teaching the Lord Buddha’s Dhamma, by developingby Dhamma, Buddha’s Lord the worthless., You appear must, therefore,vessel proper yourselfa receiveprepare be to to will it listeners, immoral by heard is Dhamma However, priceless. this be when to it finds world the world, the to Dhamma this teaches he when So Dhamma. supreme the others to with paññā.Sati andpaññāmust always work together as ateam. practice.yourforYouDhamma need mindful! establishand vigilant alwaysmindfulness.Be should you down, lying or walking, sitting, ing, stand- you’re Whether them. destroy to efforts your all concentrate the It’s harm. your andyour willbetrue teaching studentswillreallybenefit. of aspect every Then enlightened. become you’ve after teach only should You true. and comprehensive be won’t teaching your ened, enlight- yet not are you When others? teach you can howyourself, then others.teach is the most point. This important If you can’t teach and taṇhā ing is your resolve lack- and commitment to fight and eliminate is the What requisites. these of any lacking not are You you. ing ain ad hud ansl ad idul develop mindfully and earnestly should and dation, establish should Youintelligent. youdevelopto your not so. is This due to your delusion, and that is why it is fornecessary it’s mony.fact in whenbleak To and world you,gloomy the appears har tribulationsand ratherand peace than trials only see latingto it the because It’s happiness? and peace any find great afteryoubecome truly have acquiredthissupremeDhamma? without the need to have someone to vouch for you. How can you not and (mental stability) and The greatness of the Lord Buddha is due to his ability to reveal to ability his to due is Buddha Lord the of greatness The any anybody neverdone has which Dhamma of way the is This How can your fedm from vimutti—freedom Atr o’e copihd or iso, o can you mission, your accomplished you’ve After āsava. ht am vrbd. hts h yu ae to have you why everybody. That’s harm that kilesas citta which is always agitated, restless and confused satiand paññā (wisdom) until achieving enlightenment , so thatso paññā, you and wise become can Yul te bcm tuy great truly become then You’ll dukkha. which is your is which samādhi to direct yourinvestigationdirect to sati or mindfulness is crucial crucial is mindfulness or Sati (morality), sīla kilesas keep manipu - with samādhi citta’s foun- samādhi kilesas, - The Dhamma Teaching 237 Forest Desanas citta’s kilesas kilesas, I Samādhi citta by ma- must force the force must Sati citta and the meditation citta. I had to replace the that agitate your kilesas that your agitate kilesas, I to able was subdue the over kilesas the over - relent practice and thecitta rightviriya at citta become agitated? citta will put stay and will definitely become calm. I and saddhā think about other things that will agitate it, whichit, agitate will that things other about think citta citta to be a lot than more a restless monkey and agitated paññā, , sati If you earnestly practice, you’ll definitely achieve results. results. definitely earnestly achieve If you’ll you practice, From the start when I tried to establish some calm and tranquility, tranquility, and calm some triedestablish I to start when the From the method that is most for effective you. The Dhamma is a serious why So seriously. very Dhamma the took Buddha The Lord teaching. are you fooling around? Is this the to way the follow Lord Buddha? you If enlightened. became and practiced seriously Buddha TheLord - enlight become never You’ll foolish. become you’ll practice, playfully more delusions and deceptions. will acquire are you ened. All that It’s the isn’t ability. your beyond nipulating and inciting it. Therefore, it is necessary to concentrate your - every about forget and hand at task the on concentrate totally to citta thing suchelse, as should death and life, only time. You of be aware doing, you’re what like a repeating mantra breath. or your watching your let Don’t this at should pretend that absent-minded. You if you’re will happen moment the world doesn’t exist, although it actually does exist, by not thinking about it. Let there be only the as making the citta bright and cool. It was as well calm, and establish object. Then the due to the influence of the have experienced this before. I’m not bragging. I have never seen any never I have I’m not bragging. experienced this before. have undertaking of mental development. to be as difficult as the practice I the found lessly. How then can lessly. your kilesas with the Dhamma so the that Dhamma can become the master and had to all concentrate my efforts into - some the practice, times putting my life at stake. If I was going to die, so be it! Having been born, I am destined to die. The same with whether everybody he or she practices or not. Nobody is exempted from the the fighting die to cemetery. had I If world? this in forever live Whocan either I die or become enlightened. It Whenwas - my prac ready. was tice started to home in on the Forest Desanas 238 The Dhamma Teaching develop samādhi. investigation, the havingbottom, to top fromgoing body.the youinvestigateof body,If the parts thirty-two the are task this for objects suitable most The task. or action of basis the means term The trip. sight-seeing going on akammaṭṭhāna develop youuse wantthat.If to youonly mustestablishcalm, do to developing time to make the kilesas. the vanquish completely and fight perseveranceto and forbearance diligence,wellmy as as teaching Dhamma the in faith my enhanced enormously that experience wonderful and amazing incredibly an for look should Youbodies. people’s other as well as body yourtigate body.the of invesYou parts thirty-twoshould the - like Dhamma, of calm this direct to haveYou gained enough calm, it will be contented, not hankering for anything. filth, insideandoutside. It’salsofullofaniccaṁ,dukkhaṁ andanattā. of full actually It’s body? this in beauty there Is look. to you structs carefully.Look body? You BuddhawayLordin- have the the look to this in person a there Is deception. of filthiness.They masters the are the But us. to lie not did Wehowknow all truth. the are nesadn t cnom ih h Dam, y eig h body the seeing by Dhamma, the with conform to understanding youraround You turn Dhamma. must the you’recontradicting then this,like are understanding and yourthinking If teaching. Dhamma The teaching. Dhamma the contradicts mine, which and I be to and good-looking, beautiful, be to body the o lt e el o hw o develop to how you tell me let Now is This how it will be when you really exert yourself. it When is the But this isn’t the picture the , filthiness, or paṭikkūla, hn o ms ivsiae h bd. hs s called is body. This investigate the must you then samādhi samādhi. Don’t develop citta go intosamādhi, you must solely concentrate on citta will eventually is one way become still. This to aniccaṁ, prevent us from seeing the body’s the seeing from us prevent kilesas to investigate the various aspects various investigatethe to citta kilesas have drawn up, portrayswhich lthy the body is. The Lord BuddhaLord is.The body the filthy or mindfulness directing yourdirecting mindfulness or sati paññā at this time. youWhen want and dukkhaṁ always contradict the contradictalways kilesas We the When paññā. , because they because anattā, kammaṭṭhāna citta has paññā to The Dhamma Teaching 239 Forest Desanas - citta. ? You must, must, You kilesas? aniccaṁ (imperma- citta will stay clear and only 5% be- 5% only and kilesas and just wait for your your for wait just and paññā . Then paṭikkūla see the truthyou’ll or mindfulness sati is only but brief, (the negation of an entity, self, self, of an entity, (the anattā negation will disappear from your your from disappear will kilesas kilesas which are like thorns that irritate to a very high level. You have to be paññā have to a You very high level. citta from this delusion. The sati and citta and prevent you from having any peace and , actually, you’re most of the time making your you’re , actually, bhāvanā kilesas to do something else must be at least 95% of the . paṭikkūla You must investigate until you see the truth dukkhaṁ (suffering) and The time when you have any The have time when you When you see this truth,this see the When you longs to the Dhamma? Is this enough to oppose the oppose to enough this Is Dhamma? the to longs happiness. Although you may think that you’re practicing mental de- mental practicing you’re that think may you Although happiness. or velopment as filthy or of this filthiness. Then it can be said thatyou are seeing the truth. should You the also body investigate to see it as nence), Your delusion will gradually disappear as the truth gradually - ap see the truthFirst, you’ll pears. of of the four elements. When the body is just elements, how can you be attached to it? If the body isn’t good-looking, how can be - you at tached to it? It’s Whodare like excrement along the roadside. would step on a pile of excrement? This is should you how see the body in order to free your a clear pile Theseof from excrement. stay are you like the body from the means of removing the and annoy your doing something else. by self restless and agitated dragged being are and mindfulness any have don’t you when time the by the away time. So how are you going to find anyhappiness tranquility, and the to belongs time the of 95% when coolness, develop therefore, really earnest with your investigation of the body so that you can see you of the so body that really earnest investigation with your not must You its true method own of with nature investigation. your develop to you for time it’s when lazy be or person in this body, which is just made up or of person the in four elements this of body, an self, such a no as is thing there truly, For fire). and air earth,water, This is the truth. being. animal or a human all the details of practice. teacher’s you or expect him advice to show up come to have You points. major the out point only will Theteacher Forest Desanas 240 The Dhamma Teaching truth ofaniccaṁ, truth of truth the elements, the of truth the by pressed body, afteryou’ve nature, seenitstrue you’ll letgo ofit. your example forto, attached you’re go.object Whateverlet to citta the enable will that insight true knowledgeand true be will appear that results The development. mental practice to is truth the rience words hasn’t yet the truth penetrated the Yourimagination. merely be nature.you’veyour Evenwill teacher,true after to it body’s listened the see doesn’t It deluded. is it because is them to attached is citta the can how So bodies,bythem. people’s deluded ownyou’ll other be and bodynot investigationyourwith in skilful are you When the eliminating for designed is that teaching Buddha’sLord the is which the componentsofpaññā, ofyour purpose investigationThe isreallycrucial. gate your own body or someone else’s body, it will be to harmful you. correct, because it’s be always will It insight. for and delusion your uprooting of pose youas body.investigatelong else’s as same the are pur the for They someone or clearly.bodyinvestigate ownveryyour You naturecan body.the of tion You have investigateto that so it youtrue its see can The uprooted. be nature, body’strue your bodythe will of delusion attachmentand to the seen completely have you When disappear. will delusion your more the see, truly you more The delusion. youreliminate will and investigation you’ve devised willbeyour genuine possession. with the details using your own to ask anybody about it. You’llanybodyit. ask about to yourof harm the attachment,see and attachmentthe of yourto body. You’ll clearly havingwithout this see fe yuv raie te rt o yu bd ad s lal im- clearly is and body your of truth the realized you’ve After and views right Sammādiṭṭhi, nature true body’s the see truly investigate,will youyou When become attached to them? The reason why the why reason The them? to attached become citta and dukkhaṁ will then come inside. This is the investiga- the is This inside. come then will citta magga, the path. But when you incorrectly investi- hasn’t yet seen the truth, in other in truth, the seen yet hasn’t citta , youranattā , sati and atcmns n delusions. and attachments kilesas, , right thoughts are sammāsaṅkappo, right paññā. Whatever methods of . The only waycitta. The to expe - will definitely let go let definitely will citta of both your both of paññā and the and paṭikkūla - The Dhamma Teaching 241 Forest Desanas citta. paññā citta not aniccaṁ, viññāṇa. saṅkhāra and dukkha is just Viññāṇa also rises these three these paññā saññā, sukha, , that you haven’t haven’t you that citta, saṅkhāra and vedanā, saññā, Saṅkhāra is thinking which con- sukha is just receives or acknowledges acknowledges or receives Viññāṇa Saṅkhāra is thinking about all sorts that keeps thinking that dukkha- thinking that keeps citta that vedanā, citta will now come inside because it has re- or the four mental aggregates. Therekhandhas or the mental four aggregates. citta not relinquish your body? It will definitely or feelings: good, bad and neutral feelings— neutral and bad good, feelings: or vedanā —which are in the body and the and body the in are vedanā—which upekkhā nāma and neutral—you’ll dukkha see and they that are neutral—you’ll is just Vedanā . anattā It’s the same with and dukkha Your next Your targets of are investigation Saññā is memory or recognition. When you’ve investigated up to this point, can how your investigated When you’ve linquished your body. You’re now liberated from your attachment from to your liberated now You’re linquished body. your body. your how how oppressive and burdensome this attachment has been for you. How then can your your by neutralised now is body your to attachment Your go. let Your and investigation. dukkhaṁ and You’ll relinquish them just like you did the You’ll no body. longer bad or any or for neu- any body any attachment feeling—good, have the in feelings those of exception the tral—with yet relinquished, which are also good, bad and neutral feelings. feelings. bad and neutral relinquished, which are also good, yet tinually rises and ceases, like flashes of lightning. and ceases. It rises just so that it can cease. It doesn’t other purpose rise and not for for self, any any people entity, or animals. It just , the four four the viññāṇa, Saññā is memory or recognition. present. and future past, things, of the sense data, like when the visual objects come into contact with When and the sounds come into contact with the ears. these the eyes This is disappears. also acknowledgment the disappear, objects sense viññāṇa. They are merely mental phenomena. There is no self or essence in them. see the truth? deluded It’s your make and manner this in think harmfulto is vedanā used it’s because itself miserable. When you’ve investigated with vedanās—sukha, are three kinds of kinds three are sukha, dukkha and neutral feeling is just neutral feeling. There is really no essence in them. They are just phenomena. Forest Desanas 242 The Dhamma Teaching saññā, nature,You’ll them. true you’llgoof relinquish their let seen you’ve When them? of any in there ceases.is and essence What rises vedanā, forlongertheyno because can thekilesastocomeoutofcitta, use the embeddedin deeply are that culprits any attachment left. you’ve won’there.there When discussed them, gobeen be of let has that manner the investigatehavein to you But practice. from arises and saṅkhāra can tell them apart. You’ll know beyond any doubt that aren’t the same thing, like men and women who live together yet you and are not the not are and the bydestroyed been haveall they for touch, and objects,sounds,smells,tastes visual use and five these behind attached to the the meansofgetting tothegenuine isavijjā. kilesa,which of ceasing and However, arising the haveuse youstill to with do to haveanything must now be the investigation target for magnificent. After you’ve let go of else, everything now become of After magnificent. you you’vego let this with genuine gold bar, when in fact it is not. You’ll now become enamored point to teacher enlightened an stage,is this youthis won’tthatknowto get know it, because the know to get really Destroyed are the paths used by the by used paths the are Destroyed At this point the knowingness will stand out prominently from prominently out stand will knowingness the point this At there is just the just is there citta . You’llkhandhas. veryclearly.this you’llsee when time the is This have finally rounded up the up rounded havefinally paññā and saṅkhāra saññā, , which has convergedhas and which citta, bright extremely become to rūpa, Ti i te nweg that knowledge the is This viññāṇa, arenotthecitta. and saṅkhāra . Although they might appear in the in appear might they Although citta. vedanā, avijjā is very subtle, smart and clever. youWhen first , claiming them as I and mine. When When mine. and I as them claiming khandhas, . Now you can see very clearly that within that clearly very see can youNow paññā. wih r mrl mna phenomena mental merely are which viññāṇa, . Although citta. saññā, and the and citta rūpa, as their paths. Neither can they can Neither paths. their as viññāṇa saṅkhāra orviññāṇa. used They to hide vedanā, out for you. You’ll think it’s a it’s You’llyou.think for out avijjā . The The kilesas. , youwon’tavijjā isinthecitta, sati and kilesas into the saññā, , which are the chief chief the are which kilesas, . There is now no wayno now is There citta. , if you don’t haveyoudon’t if avijjā, and saṅkhāra paññā. You no longer are no longerno are kilesas vedanā, citta, the saṅkhāra as , they citta, viññāṇa. vedanā, saññā, citta sati The Dhamma Teaching 243 Forest Desanas anattā kamma vedanā, . saṁsāra If . Even Even . avijjā rūpa, , even , even sammati dukkhaṁ and until you fully you until paññā mahā-paññā can still to investigate this paññā to investigate of lobha, are the kilesas avijjā and sati aniccaṁ, is the king of the three is the king avijjā citta is all alone by itself, not that can be more subtle and clever clever and subtle more be can that kilesa kilesas, the cause of suffering, birth, ageing, . They are as different from one another one from different as Theyare . avijjā mahā-sati paññā or and citta and think that the avijjā’s charms because —greed, hatred and delusions. Even with these coarser these with Even delusions. and hatred moha—greed, kilesas, you can be deceived by them. If you were not de- . The coarser manifestations of The. avijjā manifestations coarser You have to keep on investigating with investigating on keep to have You You have to observe its activity or movement. If it is or movement. its activity to observe have You There isn’t a single kind of kind single a isn’t There of this very subtle phenomenon. subtle phenomenon. of this very be will phenomenon this do, you When nature. true its see clearly and the including behind left nothing be will There destroyed. completely attachment. obsession and All bravery, brightness, citta’s magnificent that remains is the knowingness natural which is different from the by tainted knowingness that causes to you be born in a higher or realm, a and lower to have as the sky is from the earth or stones from diamonds. This will be the finalyour result practice. This of is freedom the and ultimate the total destruction of the illness and death in the various realms of existences. But it’s at at the most subtle level, there’ll still be This activity. expose the very subtle characteristics activity of will to see its true nature. viññāṇa to see its true and saññā, saṅkhāra nature. kinds of be deceived be by deceived than and dosa, by them, ceived how could so become you hateful and so so greedy, deluded? This is because you think they are and valuable a natural part of For this you. reason, they of are the all world over you know how dangerous and dangerous harmful how know they are you is then to what you, the and hateful use deluded? of It’s being the greedy, same with the citta that is being deceived by itself. This deception is on the most necessaryIt subtle therefore, is, level. to use phenomenon, in the same way that you investigated attached attached to the is This it. tiger inside lurking tiger a is there that knowing sati the automatic and existence. realms of Forest Desanas 244 The Dhamma Teaching , you’ll have to bear the results of results the you’llhavebear kamma, to one.secondary sadness. or happiness il lo nw ht o hvnt iapae. o cn o disap- you can How disappeared. haven’t you that know also will purified the is left is that All behind. left more nothing is with clearly very it see can you as destroyed, totally been has birth of cause principal the when existence or birth more any be there can then Howdestroyed. permanently be will it Then knowand practice.see byYou youtruly haveuntil practice to enlightened became He scriptures. the memorizing by not opment, Buddha get to know it? He got to know it by practicing mental develLord - the did How this. knowYou’ll not. or again die and birth up you’llhavetake yourselfwhether to for you’llsee Then it. eliminate the existence. this of intensity The it. within existence,still it’s Even if you take in up the birth higher realms of existence, it’s still an ageing,existence. deathof variousbirth, and realms the up illness in future,the and past the thatthings the all with and youcause taketo the clearly see then investigation.will You the doing by him in believe Youhaveto believe?you can else who Buddha, Lord the believe don’t you If cause? its as death and ness youof everwill pool this transcend believe in yourself, you’ll remain sinking in the pool of youIf believedon’t you can else who them, believein youIf in? only yourself?youit are you?capableto not it learning Why of teach and ness and death. do youWhy have to wait for them to reveal this truth the analyze suffering. and rebirth death, birth, of rounds ceaseless of causes the are These o hv t eradicate to haveYou the all and BuddhaLord the Like ih h pwr of power the with citta , because it’s the one that takes up birth, ageing,ill- birth, up takesthat one the it’s because citta, Avijjā incites you to make sammatirelativeor that truth has is the primary cause, and cause, primary the is Avijjā te el rao o eitne from existence, of creator real the avijjā, and sati orsod t te el of realm the to corresponds dukkha that has birth, ageing, ill- birth, thathas dukkha Yu ae o completely to have You paññā. , you have to probe and probehaveyou sāvakasto , called kamma kamma. Once you have done involvementwith citta’s embeddeddukkha kamma-vipāka. . When dukkha. When ? There paññā? There kamma isthe . Youcitta. avijjā. The Dhamma Teaching 245 Forest Desanas citta is citta? This is kilesas left in dukkha and the , the path path the , magga sammā-samādhi. kilesas which will citta to also - discov , they’ll cause the cause they’ll citta, have been entirely eliminated. The- pu eliminated. entirely been have kilesas sammā-diṭṭhi and ending with , it will still have attachment. Theintensity attachment. have still will it kilesas, , or visible here and now, that is constantly chalthat - sandiṭṭhiko here , and or now, visible citta, there’ll be no attachment left. What is left is the puri- still has still citta citta is not attached to because itself, there are no and the way to achieve this has been already to citta taught achieve the and by the way Thisis You must really exert yourself in your practice and must not relent not must and practice your in yourself exert really must You The Lord could Buddha teach this absolute truth because he had always create attachment. If they are still in the the in still are they If attachment. create always citta to attach to itself. When you completely have eliminated them the from fied citta which is permanently forms all freed from of attachment. lenging you to experience it from the day of the Lord Buddha’s enlightenment to the present. The Dhamma It outdated. is is never the Majjhimā , Paṭipadā the Middle Way or the right path to enlightenment, beginning with to enlightenment, the tool to permanently eliminate of attachment corresponds to the intensity of the or be lazy like a pig. The Lord Buddha didn’t teachthe Dhamma teaching is the not pig’s feed. The pigs Lord had Buddha to and go or self-evident. You’ll see it yourself because it’s inside it’s because yourself it see You’ll self-evident. or It is sandiṭṭhiko your Dhamma the of Thiscore the is disciples. noble his and Buddha Lord teaching, the core of practice. You have to the called Buddha practice Lord the which teaching, Dhamma following this kilesas. it. If the If it. er this absolute truth. to You have probe and search until you find it. When you do, all of your trials and tribulations will completely vanish. The questions concerning your future: what kind of you’ll birth take good up, or bad—will all disappear. As for the present: - there isn’t any attach know You it is like. all times what at know you the all because left ment rified discovered it. discovered It’s not the beyond ability of your pear when you know? This is a natural principle. Thispurified principle. natural a Thisis know? you when pear the absolute the truth. purifiedannihilate can you How this absolute truth to see yourself. have You merely speculation. Forest Desanas 246 The Dhamma Teaching nest withyour practice. because you’ve realized absolute freedom. Please be resolute and ear your from eliminated your in it see You’ll you. told just clearly,this yoursee into youhavedig to youto wantIf else. something it’s thatever think Don’t rebirth. and make you foolish. iswhy That they aretheworld’s rulers. the cleverthan more and The thatyouall have That’s not. do.or to true it’s if see to practice the to yourself commit totally and teaching Dhamma the follow faithfully Youenlightened. become therefore,also should, could that others so through fire and hell to become enlightened. He taught the Dhamma It’s the It’s are sharp kilesas and are clever.sharp Nothing in this world can be sharper that rule the rule that kilesas , who’ll be the ruler? There’ll be no ruler ruler no be There’ll ruler? the be who’ll citta, , but when they dominate you, they you,dominate they when but kilesas, or the cycle of birth, death birth, of cycle the or vaṭṭa-cakka Atr the After citta. in the way that I havewayI thatthe in citta ae been have kilesas - Watching Your Thoughts — September 10th, 1979

You mustn’t think the practice for the total removal of the kilesas from your citta to be too hard for you, because that would be contrary to the Lord Buddha’s Dhamma teaching that teaches you to exert yourself, endure and persevere. This kind of thinking is the work of the kilesas which have been opposing the Dhamma teachings from time immemorial. When you start to exert yourself in your practice, they will oppose the Dhamma and make you weak and discouraged. They will come up with various tricks to make your citta weak and irresolute in order to keep you under their control. You, as a Dhamma practitioner, must be constantly mindful of your thoughts to see if they’re opposing or following the Dhamma teaching. This is the crucial aspect of your practice. You have to always be rational and always watch your thoughts or saṅkhāra.

There are two kinds of saṅkhāra. The saṅkhāra that opposes the Dhamma teaching will destroy you, the truth, and the Dhamma. They are samudaya, the origin of suffering. The saṅkhāra that follows the Dhamma teaching will destroy the kilesas. They are magga, the path of practice leading to the disbanding of pain and suffering. You Forest Desanas 248 Watching Your Thoughts possible? The true nature true possible? of the body, The is which toliftamountain androll itover. islike trying This How canthisbe loses itsmindfulnessand clingstothebody dueto itsown delusion. totheintensity oftheillness. cittathen sity ofpaincorresponds The But when thebodilypainappears, itreally shows itself. inten - The andhealthy,body isnormal itdoesn’tproduce anypleasureat all. body produces anypleasure. To me, itonlygenerates the pain.When happy, whether it’s mundane I can’t really say that or spiritual. the you emotionalpleasure, experience itwillmake you joyful and pening at the sametime:thephysicalandmentalpain. you’ll betwo beconsumedby thispain.There’ll kindsofpain hap- excruciating. Ifyou haven’t practiced anymentaldevelopment before, generates painwhen itbecomessick,andthepaincanbeextremely it’snotsick,itdoesn’t produce anypleasure.comes ill.When Itonly body never generates anypleasure. Itonlygenerates pain,when itbe- are moreprofound thanyour physicalpleasureandpain.Infact,the more painfulthanthephysicalpain.Your mentalpleasureandpain from isa lot thispain,especially the emotionalor mental painwhich pain and you’re in the midst of it. It’s not possible to separate yourself you must willinglyputupwithit.You’re inaworld born that isfullof kindof endeavoring.right Ifyou have toendurepainachieve it, tofaithfullyfolloweffort becausethisisthe theDhammateaching, strive, thenyou’re notfollowing the Lord Buddha, your teacher. endure, thenyou’re nottotallycommittedtoyour task.Ifyou don’t done by the harm to correct withyourteaching strenuous exertion, endurance andperseverance to constantly think. It is, therefore, to apply the Dhamma necessary the How canyour by cittaremain still? It’s constantlybeingsurrounded erates. Itissimilartoafootball that isbeingkicked backandforth. have toalways watch your thoughtsthat your cittaconstantlygen - Mental pleasureandpainarevery obvious andprofound. When To beagood humanbeing,you have tostrive withyour diligent , which arelikekilesas, which football players that keep kickingyour citta kilesas. If you can’t persevere and aniccaṁ, dukkhaṁ and Watching Your Thoughts 249 Forest Desanas will be complete, perfect, con- perfect, citta will be complete, citta that will excel after it has been purified , because it’s indispensable for your practice. Whatever Whatever practice. your for it’s indispensable because , sati As a practitioner, you have to constantly investigate and analyze analyze and investigate constantly to have you Asa practitioner, said this many times I have or mindfulness is absolutely vital. Sati , which will become your most valuable most valuable citta, which become your will your watch and always If it hasn’t yet developed. and it has been trained possession after it’s because it’s capability, or exceptional any worthwhile exhibited being covered with the defilements of greed, hatred and delusion. with this reason, it’s necessary mental development For to practice The citta is the and energyability utmost them away. to cleanse your cease- the one that illness and death, up birth, takes ageing, one that experiences- plea , and the one that in the saṁsāra-vaṭṭa lessly wanders this pain. It’s and sure em- always I have given, I have In all of the Dhamma talks that before. phasized practice. your will fail, especially in , you no sati have if you do, you to be vigilant, careful and cau- have You is absolutely necessary. Sati until it becomes sampajañña sati your constantly maintaining tious, - estab continually When you means mindfulness. Sati or alertness. of sampajañña. This it becomes is the second level lish mindfulness, get . When sati you or always-on is the automatic . Thesati level third present. it, because it’s ever to establish don’t have you to this level, will never you to sleep, go up to the time you wake the time you From the kilesas to attack for citta exposed your be absent-minded and leave , is all over the body. It’s a lot bigger than a mountain. How How mountain. than a a lot bigger It’s body. the over , is all anattā true see the body’s to should instead investigate defy it? You can you to its attachment The from to free itself then be able citta will nature. mental pain. physical and itself from and free the body to become the absolute truth all worries. free from and be completely into the present. The future will also be clearly The past will converge seen in the present. This purified future. the or past the for craving no have and sublime most tented, de - trained, citta should be relentlessly and diligently the Therefore, cleansed and purified until it becomes a pure citta. veloped, Forest Desanas 250 Watching Your Thoughts dukkha asyou strive eliminate togradually the kilesasfrom your citta . must notbediscouraged orrelent.You must faceuptoanykindof ing for freedomfrom dukkha,must faithfullyfollow thispath. You mental development, andwho have taken upthe robe- andarestriv tion. Therefore, you, who are a follower the Lord Buddha practicing neverpracticed. They becamediscouraged orrelentedintheirexer ciples infreeingthemselves was from dukkha.This theway they becomemoreskilfulwithoutanydoubt. gradually continual developing ofsati andinvestigating will paññā, with which soon asthey arise, sati andpaññāwillknow away right asaresultof nāma-dhamma. As ly subtlebecausethey arementalphenomenaor is very subtle, iseven andsaññā , which moresubtle. extreme- They’re five the Eventually, with same the It’s them. from detached be and can’t eliminate them,allyou have todoisknow nature theirtrue that comeintocontactwiththeeyes, ears, nose, tongue andbody. You sensationsobjects,sounds,aromas, flavors tactile visual and the like pear. soonasathoughtappears, As itwillimmediately disappear, just let thecittacontinue investigating. when the cittaisinvestigating for insight anddetachment. will follow away, behind, curbing and restraining it right right except become aware tothink.Automatic assoonthecittastarts paññā thinking won’t beable toslipaway from thisautomatic sati that will nose, tongueandbody, citta’s arecoarserphenomena.The which vors andtactilesensations that comeintocontactwiththeeyes, ears, conceptualizes, not to mention the visual objects, sounds, aromas, fla- behind. Bothofthemwillbetracking thesaṅkhāra that thinksand practice. soonassati As appears, paññāwillfollow immediately Buddha, mahā-sati. whyit. That’s it’scalledautomatic sati thetimeofLord , orduring This isthepath traversedThis by theLord Buddha andhisnoble dis- At thisstage, whatever appears inthecittawillimmediately disap - Mahā-sati andmahā-paññāareinseparable. You’ll seethisinyour will learn the true nature thetrue ofsaṅkhārasati , which andpaññāwilllearn Paññā will khandhas. - Watching Your Thoughts 251 Forest Desanas dukkhaṁ of anattā dukkhaṁ and while you’re exerting effort exerting to than you’re while dukkha . Wherever you are, you can can you are, you . Wherever anattā dukkhaṁ and . You mustn’t think mustn’t citta. You are in your phala and Nibbāna , magga these thirty-two body parts is seen. body until their true nature paññā these thirty-two ? Even when you’re you’re when not experience? Even dukkha can you , so how anattā The sati with your constantly and relentlessly investigate must You never escape from experiencing from , the aniccaṁ escape never more citta is much The else. in your dukkha are somewhere they that ? It is What is samudaya body. in your than the dukkha excruciating not-befor becoming and craving for craving sensuality, for craving Where is . Its source in the citta It appears does it appear? coming. and mind as its body tongue, nose, ears, in the citta. It uses the eyes, the physical and mental necessary to investigate therefore, is, It tools. the citta is ob- out why Find to. citta is attached the phenomena that ana- must then you to the body, attached sessed with them. If you’re obsession lose your its true see clearly nature, until you lyze the body it and detach it. What are the bodies of men and women for from the hair of the head, hair of the body, to look at have You really like? nails, teeth, skin, flesh, bones sinews, and the other internal organs, to look at have You inside. starting the outside and then going from the truth. and Lord the because this is not the way investigate, not blindly must You seen the body’s have After you investigated. and the sages Buddha will be elimi- to the body delusion and attachment your true nature, delusion? This What’s of clinging the use is to them with your nated. this method of investigating I’m demonstrating to investigate. the way preference. suit your it to adapt to have You as an example. the body , of dukkha world is the this , because to dukkha all subjected are We , of aniccaṁ the world the aniccaṁ, from shielded are not You . or the citta body the and dukkha. to undergo still have you’ll practice, effortnot exerting in your experienceto better it’s So any good. nothing, which doing you doesn’t do suffer you’re while and exert really must you development, mental of Aspractitioner a to the practice. commit yourself Forest Desanas 252 Watching Your Thoughts to gradually eliminateto gradually the kilesasfrom your cittauntilyou get tothe until they’re entirelyremoved from thecitta. continue onworking, constantlyattacking thekilesas, will notbeworking. Butassoonyou stopresting,satipaññā will you istheonlytimewhen satipaññā go ofthislevel intosamādhi.This keep oneliminating thekilesas,except when you take arest,or when or walking meditation. Satipaññā willconstantlyandrelentlessly You’ll seethekilesasbeingeradicated fromcitta asyou the dositting themagga becomesstronger,When morekilesaswillbeeliminated. sation that ofsuffering iscreated by appear. thekilesas,willgradually path factors that eliminate willgradually thekilesas. the cessation one, ofdukkhaisagradual tothestrengthof corresponding threekindsofcravingsThese areinyour citta. How is that is possible? This craving for not-becoming. Having you been born, don’t want to die. for sensuality, bhava-taṇhā, craving for becomingandvibhava-taṇhā, isamentalcondition.Itkāma-taṇhā,craving ofsuffering the origin tion while thepaininyour body isaphysicalcondition.Samudaya, areinyour isamentalcondi- ofsuffering citta.Suffering the origin appear. and withthe time andplace. Suffering Don’tbe concerned The The place. are in your They the or aboutthetimeandplacethat you willbecome enlightened.When Youdiligent effort. must notspeculate aboutmagga, dukkha. of this issamudaya, theorigin you’reWhen attached tosomeoneelse’sbody, you willlove orhate it; not bewrong, becauseit’smagga , thepath tothecessation ofdukkha. You caneitherinvestigate your body orsomeoneelse’sbody. will This Therefore, you should diligently keep on developing satipaññā Nirodha, thecessation istheproduct ofmagga. This ofsuffering, The most important part ofyour part mostimportant practice istheapplicationThe ofyour magga, theeightfold path consistingofsati, spring into action, they paykilesas spring no attention to thetimeand r like are kilesas e ht ut e xigihd hnvr they whenever extinguished be must that fire citta, where you have to focus your attention. vibhava-taṇhā, craving for not-becoming. paññā andtheother phala andNibbāna Nirodha, theces- taṇhā andāsava Watching Your Thoughts 253 Forest Desanas kilesas citta. The khandhas, kilesas into the five . You can investigate any can investigate . You dukkhaṁ and anattā ow of your thoughts will withdraw into the into withdraw will thoughts your of flow . You have to investigate to see its true nature. You can You to see its true nature. to investigate have khandhas. You that is constantly searching for them. Eventually, they they them. Eventually, searching is constantly for that satipaññā But when you investigate, you’ll see that it’s the flow of your The investigation will now turn to the body, which of the is one turn to the body, now will Theinvestigation thoughts that is attached to these sense objects by your mistaken or mistaken your sense objects by to these is attached thoughts that and seen their investigated you’ve After opinion or ideas. unfounded the nature, true point where you’ll have to search for them. These search to subtle for very are the have you’ll where point kilesas will cower the powerful, kilesas. When very becomes satipaññā be discovered will they hide, they But wherever into hiding. and go by in the begin- The overwhelming kilesas are very destroyed. will all be objects and sounds for all the visual Look at of practice. ning stages be- them to attached You’re the world. They over all are example. and the the good affected by them. You’re affected by cause you’re attached also criticism. and the sounds of praise You’re bad sounds, the reason, this For sensations. tactile and flavors aromas, the to the universe. over are said to be all will encompasses the entire world that investigation scope of your the scope of your expanded the kilesas that It was become narrower. the up round to have You investigation. one of these three characteristics, because it will be like investigating investigating because it will be like one of these three characteristics, seen have When are all interrelated. all three of them, since they you investigate any part of the body that you like until you see the three until you like you any part that of the body investigate characteristics of aniccaṁ, five five . After you’ve . After you’ve satipaññā your with objects sense all the of go letting by sounds, the visual objects, to investigate have won’t you done this, andflavors aromas, tactile sensations anymore, because seen you’ve Why attachment. do anymore of your go and let their true nature really are and are no they what know already you when investigation opinion about them? any mistaken to them or have attached longer ideas about them is the The and unfounded has attachment one who So of them. them and let go from disengaged citta, which has now them anymore? is the use of investigating what Forest Desanas 254 Watching Your Thoughts won’t betroubled orshaken. No matter how severe thepainmight nature.their true you When seethemjust asthey are, thenthecitta ed opinionsorideasabout thebody, thepainandcitta,you’ll see separated from oneanother. thereare nomistaken orunfound- When pain isjustandthebody isjustthebody. justasthey are, They’re being entangledwiththispain. because it’snothingmorethanthat. You’ll thenseethecittathat is the face of pain, seeitas it really is. You have to see painasjustpain, You must reallyinvestigate You toseethetruth. have toclearly see matter how severe thepainmightbe, you must notwishittogo away. yourself? You must investigate thenature ofpain.Don’t beafraid. No So why bother the other monks to do it for you when you can do it because you now areright developing theKusalā-dhammāyourself. to have theKusalā-dhammā orwisdomfor you, theother monkschant should diewhilst sittinginmeditation, isnoneed letithappen! There worldit happen. This isacemetery, aworld anddeath. ofbirth Ifyou you have tocontinuously andmindfullyprobe. Ifyou have todie, let you have tobefearless anddaring. Wherever itarises, that’s where paññā. seeing true it very clearly withyour Lord Buddha citta.The calledthiskindof why doyou take itasyourself? You have toinvestigate untilyou see elements, fire water,and earth, air the of up made it’s If I? be it can water, Howfire. earth, and of air elements four the into disintegrate and bloating body beyou? How canitbeI or mine?Itwilleventually eventually become bloated and decomposed. So how canthis rotting bones. body sinews will arejustsinews. skinisjustskin.This The The just are bones The flesh. just is flesh The mine? or I really it Is being? bones,the to human a tached or animal an really it Is flesh? and skin how can you be attached to thisbody? is the use What ofbeing at- ofthebody,vidual part you willhave seentherestofbody. Then with You must now investigate untilyou seethecittaisjust citta, It’s thesameway withpain.To investigate dukkha-vedanāorpain, paññā astaughtby theLord Buddha nature thetrue ofanyindi- Watching Your Thoughts 255 Forest Desanas nāma- and saṅkhāra , and viññāṇa saṅkhāra . So you have to have khandhas. So you , and destroy them with the Tapa- khandhas, and destroy —can be done with and viññāṇa saṅkhāra saññā, , saññā also be investigating vedanā, you’ll You have to keep on investigating until the kilesas run out of on investigating to keep have You You mustn’t think that pain is the only form of suffering, think that because mustn’t You or phenomena mental four the of Theinvestigation search for them in the five search them in for the five dhamma, the fire of Dhamma, beginning with body. When the you places to hide. When their hiding places, which- When are the visual ob places to hide. their hiding places, all been de- have and tactile sensations, flavors aromas, sounds, jects, they will stroyed, then hide behind the five . After you’ve repeatedly investigated, you’ll be able to detach be able you’ll investigated, repeatedly you’ve After viññāṇa. - to inves have You detached the body. from you’ve just like them, from stop clinging until you bad and neutral good, feelings, all three tigate then also stop clinging to saññā, to them. You’ll them to be consider can you which perpetually How rise and cease. rise or an animal? They’re a human being that just phenomena a self, and cease in the citta. Thispaññā. is seeing with anyone of the four phenomena, because they all have a similar a have all they because phenomena, four the of anyone But the phenomenon all four. It isn’t necessary to investigate nature. When you’re now. happening live, be must investigating you’re that investigating , the cause of suffering. of suffering. cause , the is samudaya this bliss, to are attached you if never have probably You clearly. this seeing until analyze to have You The suffering. is a cause of kilesas bliss to attachment that before heard . When this suffering are called samudaya the citta becomes create that to investigate have . You this is samudaya this mental bliss, to attached this knows Paññā paññā to see this clearly. inexhaustible with your this subtle kind of dissatisfaction. and also knows subtle kind of bliss be, you won’t have any qualms, because you’ve already understood understood already you’ve because qualms, any have won’t you be, as paññā feeling of the nature more clearly see . You’ll it with paññā or bliss. sukha-vedanā instance, for into the citta. Notice, deeper moves which be bliss, there’ll mostly When subtle, very the citta becomes of this the true see nature must You distinctly. out very will stand bliss. khandhas—vedanā, Forest Desanas 256 Watching Your Thoughts clearly seen,you’ll letgo ofthem.You’ll letgo ofrūpa, paññāhasinvestigated tothem.When tached nature untiltheirtrue is at- become and them define incorrectly who you It’s are. they what appear anddisappear. theway That’s they are, andthey don’tknow let go ofit. youa phenomenon?When seethiswithpaññā,you’ll immediately four elements. How thencanyou becomeattached toit,when it’sjust that itsnature islike thesenseobjects, andseethat it’smadeupofthe have investigated nature, untilseeingthebody’s true you’ll realize be crushed by yourShould thecitta becrushed investigation, letithappen. Don’t You must now treat the cittalike afootball and kickitvery hard. sabhāva-dhammas. is that only difference this one is more subtle than all the other The the way it investigated all the other phenomena or to reveal theaniccaṁ, Paññā must now concentrate allofitsinvestigating prowess at thecitta you’ll have toprobe. iswhere thekingofkilesasresides. This exits have beenblocked. Allthat islefttothemthecitta,where citta isavijjā. Alltherestofkilesashave beenneutralized. Alltheir death Doyou kilesainsidethisvaṭṭa andrebirth. - understand?The orthevaṭṭa stillrevolvesbirth, -citta which of birth, around thecycle death ofbirth, thevaṭṭanest where they andre- -cakka, thecycle rule the automatic paññā. cause they have alsobeenblocked paññāofthislevel by paññā . The is saññā, blocked cannolonger by exit paññā.They through therūpa, through theeyes, ears, nose, tongueandbody, becausethey’ve been side becausealltheexits have beenblocked. cannolonger exit They kilesas now onlyhave can’tgo thecittaundertheircontrol. They out- saṅkhāra you andviññāṇa.What haven’t letgo ofyet isthecitta.The Saññā, You must not cling to the thekilesashaveWhen noother place togo, they go backtotheir saṅkhāra andviññāṇa,by assumingthemtobeIormine, be - saṅkhāra and dukkhaṁ andanattā hidden inthecitta , justlike viññāṇa are just phenomena that continuously citta. Should it be destroyed, letithappen. sabhāva-dhammas. vedanā, vedanā, saññā, Watching Your Thoughts 257 Forest Desanas

samādhi aniccaṁ, are in are citta dukkha-sacca , taṇhā and āsava are Nibbāna phala and will cease. The of dukkha will cease. cessation - natu and will anattā dukkhaṁ and that shroud the shroud that -sacca samudaya that will be eliminated. The will be eliminated. Lord that dukkhaṁ and anattā . of dukkha, is the outcome ofmagga , the cessation Nirodha paññā. , the tool that eliminates eliminates , the tool that citta. Themagga the Truth, fourth Noble , of sati It consists is also right here. dukkha and samudaya aniccaṁ, will always oppose you, oppose you, will always the kilesas practice, you when That’s why When the time comes for total elimination, you mustn’t leave leave mustn’t you When total elimination, time comes for the resist you and hypnotize you to make you weak. If the kilesas are doing weak. you to make and hypnotize you resist you concern.be a cause for it will Therethis to my students, are many I really am worried day. are increasing every of them here and they When there are too many students the quality of about their practice. it’ll be highly con- will be diluted. Whenpractice few, there are very to elimi- want If you practice. not relent in your must You centrated. and became noble and the world’s greatest teacher. It was the same the It was teacher. greatest world’s the and noble became and - They follow by enlightened became disciples. noble the all with way the kilesas are ing the Dhamma teaching, which is the only thing that of. afraid Buddha said: You have to let go of good and evil. You have to do it do to have You evil. and good of go to let have You said: Buddha en became- Buddha the Lord here where right here in the citta. It was the kilesas, rebirth,lightened, terminated eliminated or or anything conjured into being by the the into being by or anything conjured of sammati behind any trace because it can’t withstand your citta. If the citta should be destroyed or sammati It is avijjā be destroyed. But the citta won’t it be. let scrutiny, , samudaya eliminated When you’ve . dukkha is called nirodha and the the or conjured or conjured is sammati Whatever kick it hard. must cherish it. You is aniccaṁ, the citta by into being rally Thedisappear. purified citta will not be tainted with This has citta everything. from separated . It will be anattā dukkhaṁ and The It’s right to freedom. , here. magga attained time, that at or place that at them realize don’t You rightrealised here. concen- now must You of time. waste and a which speculation is mere Truth, The Noble first right here. investigation your trate truth, noble second the and Forest Desanas 258 Watching Your Thoughts terminate your practice. and mindfulofthekilesasthat and willresisttheDhammateaching thing else. whyThat’s you have to strive in your practice, be vigilant the can neutralize Only the Dhammateaching citta and are all harmful. locationthe right todoyour practice, becausethekilesasareinyour If you do this, you won’t be disappointed. Your at thekilesasasyour enemy. You alsohave tocloselywatch your citta. nate thekilesasandwant freedom and Nibbāna, you must always look kilesas. Nothingelsecan,becausethearenotafraid ofany- citta has always been The Four Requisites — September 18th, 1979

If you are a genuine Buddhist monk, your goal should be enlightenment. This was true for nine out of ten monks during the Lord Buddha’s time. In the Pāli Canon, there are many stories about the enlightened disciples who left their home and their possessions to become monks, because they saw nothing more important than enlightenment. They came from every social status: kings, princes, aris- tocrats, wealthy men, merchants, commoners, paupers and outcastes. The Lord Buddha didn’t care which class his followers came from because he was full of compassion for all beings. It’s also true with his enlightened disciples. They weren’t conceited or arrogant, which is the nature of the kilesas. All the disciples had their hearts set on enlightenment and faithfully followed the Dhamma teaching.

Some of them were kings and princes with lavish lifestyles. Their four requisites of living—food, shelter, clothing and medica- tion—were of the highest quality. When they became monks, they didn’t take with them their old lifestyles. This was true with the Lord Buddha and his relatives. All they had were the four requisites of a monk, which relied on the generosity of donors. Sometimes there Forest Desanas 260 The Four Requisites the Lord Buddha and his enlightened disciples did. For the upper space ofdukkha,you’ll have togo through alotofadversity, just like death is a boundless of birth, which saṁsāra , the and cycle rebirth, this tomake you toughand strong like them.Incrossing thevaṭṭa- through alotofhardship. didn’tcopout.You They have tothinklike Lord Buddha andhisenlighteneddisciplesfor inspiration. went They through alotofhardship from your practice, you shouldlooktothe role model.Ifyou do, you won’t you’re bedisappointed. When going asyourhis enlighteneddisciplesandtheDhammateaching refuge or saraṇaṁ gacchāmi. how they practiced before they couldbecomeourrefuge, Sanghaṁ for andpuremotives. enlightenmentwithdiligent effort was This wereing theDhammabefore they becameenlightened.They striving hearts, fromfort however, theseplaces?Their were faithfullyfollow- kilometer away from a village or town. How could they find any com- who usually lived in the forest, on a hill, or in a cave, and at least one can imagine what itwas like for theLord Buddha andhisdisciples, the town andliving intheforest regarding theliving requisites. So I use andwhat they isahuge eat. between difference There living in what itwas like. You get from thedonorswhat they have, what they know I so myself, forests and hills the in wander to used I find. can nities you cantake withyou. You justhave tomake dowithwhat you should be. willinglytookupthemonk’slifestyle. iswhatThey This arealmonk stances andhadtoabandonthemwere by notdeterred thehardship. who werethem. Those andeasycircum- usedtoliving inluxury who wereand merchants usedtoahard life, itwas noproblem for eventeaching, before they becameenlightened.For thecommoners whatever they received, becausethey were faithfultotheDhamma times simple. Itwas alluptothegivers. Butthey were happy with were plenty, sometimesvery few, sometimes sophisticated andsome- As aDhammapractitioner,As you shouldtake onlytheLord Buddha, youWhen go tolive intheforests andhills, therearen’tmanyame- The Four Requisites 261 Forest Desanas Avijjā . Listen to Listen . avijjā means your thoughts are driven by by driven are thoughts your means saṅkhāra headquarters. How can they not dominate not dominate can they How headquarters. citta is the kilesas’ citta? If you don’t fight like the Lord Buddha and his enlight- - and percep thoughts your drives that is the major force Avijjā You should follow their examples because they’re your role role your because they’re their examples should follow You that practice arise your from that hardships to accept the have You makes makes Avijjā tongue and body. nose, ears, eyes, your tions through you cling to the visual objects, sounds, aromas, flavors and are not tactile because you which cause mental pain and stress, sensations, that! that! models. You shouldn’t take anybody else as your role model, because model, role else as your anybody shouldn’t take You models. his enlightened disciples. and Buddha wiser than the Lord is nobody should You be prepared to face the hardships that come from fight- long time. a very citta for your ruled over ing the kilesas, which have Your your be- of hardships is full win? This world can you how ened disciples, and a living to make have and humans, animals cause all inhabitants, The monks in this monastery all sortsare surrounded of dangers. by There are lots of living. supplied with the requisites are abundantly to support monks who of charitable people in this country love who to them for teaching,Dhamma the way a it’s because follow faithfully lacks the requi- lots of merit.make this monastery That’s why never teaching the Dhamma and follow Why then, can’t you sites of living. ability? to the utmost of your yourself develop - resolute and coura to be strong, have dukkha. You from will free you should You endeavor. to this noble totally commit yourself and geous, the kilesas. by citta, which is driven be mindful of your always class, their hardships were much more severe than the merchants than and severe more much were hardships their class, becoming before of hardship to a life used were who the commoners werenot de- It’s Butdifficult they to to adapt monks. a lifestyle. new his and Buddha faith in the Lord terred of their unshakable because lives their sustain to They living of requisites four the used teaching. enlightenment. Besides the for practice could diligently they so that only interested in enlightenment. were requisites they paccaya Forest Desanas 262 The Four Requisites gradually eradicategradually thekilesasandāsava. or ideas. kilesasaredirectedby istheirmaster. avijjā which These accumulate Everything you doisdriven by thekilesas that flow out of your tongue andbody, aswell asrūpa, less wandering anditsfollowers that control your eyes, ears, nose, you digintoyour citta,you’ll driver seethisprincipal ofyour cease- sible fact.When todifferentiate isacrucial mycittafrom avijjā. This firmly embedded deep within my sati and paññā.I have no doubt that is thecause ofbirth death Ihave and rebirth. realizedthisfrom myinvestigation withmy citta that ceaselesslyrevolves ageing, ofbirth, around thecycle illness, kilesas areanywhere elsebut inyour realvaṭṭa-cakka isthe citta.The citta andyou’ll seetheway todestroy them.Don’tever thinkthat the sati, You’ll betoughandstrong, skillfulandcompetentifyou develop youhard. When keep onpracticing you’ll beskillfulandcompetent. will diminish.It’sonlyat stages thebeginning ofpractice that it’s hardships practice, the with your proficient and skillful youbecome ened. I’ve seenit(andI’mnotbragging). mindful ofyour citta.You’ll seethisvery clearly when you’re enlight- phala and ness is the Dhamma thatteaching guarantees and the certifies four satipaṭṭhānaListen! The orthefour establishments ofmindful- have to concentrate all your and mindfulness at efforts your nest andresolutewithyour practice ofmentaldevelopment. You ? They areinyourariya-sacca? They citta.So you have toexert yourself tothe arethefour satipaṭṭhāna teachings. Where the crucial andthefour four You’ll seethat thekilesas, For thisreason,theLord Buddha you hadtoteach tobeear the going getsWhen tough, you have to be tough and strong. When paññā, satipaṭṭhāna andthefour ariya-sacca orFour Noble Truths are Nibbāna, and the complete elimination of the , which willgenerate andviriya, which saddhā thementalpower to dukkha for you by your mistaken andunfounded opinions taṇhā andāsava aregenerated inyour vedanā, citta totheextent where it’simpos - saññā, saṅkhāra andviññāṇa. avijjā that is . The kilesas. The magga, citta to citta. -

The Four Requisites 263 Forest Desanas citta. or not. This sati have you whether thinks endlessly that It’s the citta - not casu the body, and mindfully probe to continually have You true the body’s nature, to investigate imperative therefore, It is, that that . It is avijjā of avijjā the control is under the citta that for is natural 99% of or samudaya The craving thinks with citta this thinking. drives What reckless. it and 100% if you’re not watching the time if you’re becoming obsessed with It perpetuallydoes it think about? thinks, How the future. and past the happiness, sadness, anger, hatred, love, can’t you now Right deluded? it’s when mind of peace any find it can your for calm develop to have you That’s why this. comprehend of the kilesas and which is the way and carelessly, occasionally ally, for satipaṭṭhānas four the to investigate . This is not the way samudaya to the body. the upādāna or attachment the purpose of eliminating not see the can you , how with mindfulness or sati investigate If you and to see his body get Buddha did the Lord How truebody’s nature? knows , one who did he become a Lokavidū the bodies of others? How . But the scope Lokavidūs His enlightened disciples are also the world? profound. and extensive more far is knowledge Buddha’s Lord the of that Truths Noble Four means being enlightened to the Lokavidū being is cursed or living Every of the world. the foundations shake whichon depending parts the of Truths, Noble Four the with blessed to exposed and paññā, you’re sati develop If you truth to. it’s exposed If of suffering. to the cessation truth, because it’s the path the good to the bad truths. exposed and suffering, you’re craving develop you revolves still that being living every in inherent are stress and Craving -cakka, the cycle and rebirth, the vaṭṭa because of birth, around death . avijjā by are driven they both sides of the skin, outside starting the skin, to see clearly from utmost of your ability and win in order to measure up to the Lord to the Lord up to measure in order win ability and of your utmost enlightened disciples. and his Buddha with paññā the first of should investigate When it becomes calm, you true see its to clearly , which body, is the of satipaṭṭhāna objects the four of? made What’s this body nature. Forest Desanas 264 The Four Requisites because the whole body is filthy. It’s also isn’t, There filthy? isn’t that part single a body.there your Is inside have for tosearch thekilesas that arehiding insideyour citta. to thekilesas,you must stop. You have torestrain yourself. You also see, hear, smell,taste, feel orthinkaboutsomething that willgive rise they areadversaries. So you must always you resistthekilesas . When oblige. kilesaswillalways The because oppose theDhammateaching, the Buddha’syoumeans it teaching, the fight can’t and mineasImine. Ifyou’re constantlycontradicting theLord andsomethingthat’sthing that’s aspermanent, notI impermanent that’s uglyasbeautiful,somethingthat’s repulsive asattractive, some- because they had paññā. Lord Buddhawisdom? The hadpenetrated itandsohadthesāvakas, not capable ofpenetrating it.How canyou say that you have paññāor people. It’s of a undiscerning very thin layer of skin, and yet you’re be itthebody ofamanorwoman. skinwilldeceive The theeyes it, at look to want wouldn’t you out, inside skin the flip you when it’s alive it’swrapped withtheskintomake itlookattractive. But When filthier. be will decomposes,it body the When bottom. to top or filthy.The outer part of the skin is dirty with sweat andgrime from Lord Buddhaand insidethat The arequitedifferent. saiditispaṭikkūla these five sense organs are not the not are organs sense five these receive data.five But body—toeyes, sense the and nose, tongue ears body hasnoawareness.others’. The Ithasthefive senseorgans—the ence andpower. You have toreallyinvestigate thebody: yours and and you are havingyoubecause influ- alotofdukkha their under are the have inyour toapply thisDhammateaching practice andnotallow means ofremoving your delusionandmakes you You see thetruth. Will Lord you Buddha’s toit?The isthe stillkeepteaching clinging If you want to investigate or to wantyoufilthiness If You have tolookat Don’tdeny itby seeingsomething thetruth. to constantly hurt you. kilesas arehavingkilesas toconstantlyhurt The alotoffun, kilesas tell you you’ll to reject the Dhamma teaching promptly citta, theonewho knows. Only aniccaṁ, paṭikkūla, you have to look kilesas, becausewhen dukkhaṁ andanattā. The Four Requisites 265 Forest Desanas ti- sukha anattā dukkhaṁ and Dukkha, and dukkhaṁ . Thedukkhaṁ and anattā . vedanā anicca, vedanā anattā aniccaṁ, aniccaṁ, asubha, are just phenomena. The and viññāṇa saṅkhāra to take up birth in the various realms birthup take to kilesas various the in saññā, vedanā. Theis the citta. citta is Vedanā After you’ve let go of your attachment to your body, you’ll still look you’ll body, to your attachment of your let go After you’ve will suffuse over the entire body and thereby and thereby the entire body will suffuse the citta over Normally, and neutral vedanā is merely vedanā. Theyand neutral are aniccaṁ, chant you when listen should You . anattā When. When. When, it’s anattā it’s sukha it’sdukkha, it’s also anattā with aniccaṁ. What is there to . Similarly it’s also anattā it’s neutral, cling to? These because it’s their nature rise phenomena and cease, , Vedanā to do so. phenomena and take these can the citta cling to citta is the citta. How a football be like it will unknowingly them as itself? If it still does, the by around kicked he’s going where doesn’t know person who a blind like of existence, he is led, he will follow. Wherever because he can’t see. now knows knows The it to be I or mine. consider citta now won’t you after it, but need anything to it’s the citta and is fully contented. It doesn’t that it happy. make or the three characteristicsor the three lakkhaṇa of clock. the around Aniccaṁ or impermanenceworks stop working. I Is there really is not-self. Anattā you. Dukkhaṁ constantly oppresses with to investigate have You or mine? These truths you. are staring at - delusion and at see them, your Whenpaññā to see these truths. you also see You’ll automatically. tachment will be severed to the body and tactile sensations flavors aromas, sounds, the that objects, visible . are aniccaṁ, dukkhaṁ and anattā body is always changing. There changing. the when instant single a isn’t always is body shoulder the burden of the body with all the filth inside it, and shoul- and it, inside filth the all with body the of burden the shoulder because the citta is deluded. That’s why of I and mine, der the burden in order the body to investigate had to teach you Buddha the Lord to see the truth, of paṭikkūla the practitioner of mental development will realize this truth. You’ll truth. this will realize You’ll development of mental the practitioner a medium. When is just body the detaches the citta it, see that from citta to perceive. the for no sense objects there’ll be Forest Desanas 266 The Four Requisites ticing Dhamma, you shouldn’t pickthetime, consult anastrological for themtoappear. Inprac- arenotsubjectedtotimeorritual. They and delusioncanappear anytimewhenever thereisanopportunity kilesas are also here and now. can appear any time. They Love, hatred vestigate, anddiligently. earnestly ishow uptofreedom.This you willthenrise citta, which shouldin- to thebody willdisappear andtheheavy burden removed from the pleasantness, permanence, Iandminewillallvanish. attachment The you’llThen beable notionofbeauty, toeliminate the kilesas.The dicts theDhammateaching. You have toinvestigate tosee thetruth. selves tobeanentity, pleasantandattractive? perception contra - This being andwhen itdisappears. How canthekilesasconsiderthem- your body andsomeoneelse’sbody. Lookat itwhen itcomesinto he did say it of the five Lord BuddhaThe didn’tsay that amountainisheavy burden, but Bhāra It hasnever burdened you, becauseitkeeps toitself. ever liftedamountain? Has amountainever weighed down onyou? a mountain.How canyou say that amountainisheavy? Have you and letitgo. attachment to your This body is very heavy, heavier than it decomposesanddisappears untilyou seeitvividly inyour citta youaspect ofthebody tofool thekilesas.Then have tolookat itwhen body.repeatedly.it Do beautiful and At pleasant first the look at you and sion. Soyou have toinvestigate ofaniccaṁ, to seethetruth body orupādāna,thedukkhawillbeexcruciating duetoyour delu- your to attachment is there If fire. the on heap a eventuallybecome don’t ever thinkthat your you body willbring happiness. true It’ll dukkha ofyour body at thetime ofillness, oldage anddeath. Please know where it’sgoing alotofdukkha,like the andhastoexperience The The But your body isavery heavy Lord burden. Buddha The said: Wherever thecittaisledby thekilesas,itwillfollow. Butitdoesn’t paṭikkūla. You caninvestigate eitheryour body orsomeone else’s have magga, —the fivepañcakkhandhā—the phala, andNibbāna arehereandnow inthecitta.The . This is where youkhandhas. This have to investigate khandhas arevery heavy burdens. asubha The Four Requisites 267 Forest Desanas - - dukkhaṁ . Can’t Can’t kilesas. aniccaṁ, , and brahmacariyaṁ the citta , whichtaṇhā and āsava drive kilesas, , and we are living in a world of world a in living are we and , anattā . This is the reward of your toilsome undertaking that toilsome undertaking that of your citta. This is the reward will have realized absolute freedom. You’ll no longer have have no longer realized absolute freedom. You’ll citta will have . anattā So findcan how anywe certainty? be mustThere always is very hungry, restless, agitated and con- agitated restless, hungry, citta is very your But right now, So while we are still living together, you have to really exert your exert to really have you together, are still living we So while recklessly and uncontrollably. You’ll then have completely rid your then have You’ll recklessly and uncontrollably. chart, choose the postures of your exertion or perform rituals. You You chart,or perform exertion rituals. choose of your postures the the kilesas where the place at investigation your should concentrate about? Paññā thinking What are they must findappear. outexactly see it you’ll repeatedly, investigated When on. going you’ve what’s concern great - all my stu for have I I practiced. how This was clearly. are all aniccaṁ, is not certain. We together living dents because our and dukkhaṁ efforts out of it. Don’t something and get into it putting all your self, that There’s in this world nothing vain. be in together let our living memorialcan be a greater than the enlightening Dhamma. All you - to completely extin citta the Dhamma into your to do is to get have guish the fires of the grueling most and accomplished your endeavor, self of all burdens as vusitaṁ proclaimed Buddha which the Lord the kilesas, eliminated completely have harm?see their you After you Then you will all disappear. this grasping, restlessness and agitation or the future, past the about worrying time your to waste have won’t be- and rebirth, and sadness, about happiness about birth, or death pu- and you’ve contented perfectly become enlightened, cause you’ve your rified has come to completion. From this point on, your meditation practice practice meditation this point on, your has come to completion. From your tired but can get body Your purposes only. recreation will be for stantly seeking and grasping due to the influence of the of graspinginfluence and the seeking to stantly due your your birth, death be bothered with the past, the future, to seek happiness, contented. be absolutely or rebirth, because you’ll parting from one another, either while we’re still alive or when we we or when still alive we’re either while parting one another, from pass away. and Forest Desanas 268 The Four Requisites Buddha going through the various stages ofjhāna. Venerable Anuruddha who was able tofollow thecittaofLord ciples alsopossessedthis ability, but they were notasgood asthe Venerable Anuruddha in thisrespect.Someoftheenlighteneddis- to readthemindsandthoughts ofothers. the No onecouldsurpass away. Sothey asked theVenerable Anuruddha who hadtheability his enlightened discipleswondered whether he hadalready passed the completecessation ofallmentalactivities. At that time, some of jhānas. Hethenenteredthefour arūpa-jhānasandnirodha-samāpatti, thirdand fourth second, first, the entering before he was to finally pass away, he showed his accomplishments by and made himself a perfect role teacher model. Therefore,spiritual he taughttheworld withthewisdomandcompassionofagreat plishments astheworld’s greatest teacher. Afterhisenlightenment, away passing or final his before ordestroy citta. affect this purified entered intosamādhibefore thebody diesornot,becausenothingcan how thebody should die, by accidentor illness, or if the rified removed?ThisWhat pu- citta is now is The there to purify? purified. are theretobeeliminated when allofthemhave beencompletely their mental activities. For thosewho couldn’tdothis, they justcalmed callednirodha-samāpatti or complete cessationest absorption ofall jhāna-samāpatti for seven days at atime. Hecouldenterintothedeep- into enter could who Kassapa, Venerable Mahā the like samāpattis, could enterintothevarious levels orjhāna- ofmentalabsorption wouldof thebody onthecitta.They meditate asthey liked. Some or sittingmeditation for restandrecreation tominimizetheburden anddoesn’tdie. because itisn’tborn purified The reasonwhy theLord BuddhaThe enteredintojhāna-samāpattis Lord BuddhaThe andhisenlighteneddisciplespracticed walking . They meditatedcitta. They nottoeliminate kilesas thekilesas.What citta isnolonger by affected timeandplace. Itdoesn’tmatter citta won’t. Itwon’t gain orlose, or death, orbeafraid ofbirth Parinibbāna was toshow hisaccom- , which aretherūpa- jhāna, which citta has The Four Requisites 269 Forest Desanas citta . sammati exited citta exited khandhas are that’s completely citta that’s that’s free from all conventional all conventional free from citta that’s of the Lord Buddha entered any level of jhāna, it level entered any Buddha citta of the Lord where nothing more Nibbāna can be said.” This is flyinglike in , of saññā-vedayita-nirodha the level entered When Buddha Lord the constantly was who Anuruddha, the Venerable asked So they purified the with same the It’s five the that see to thoroughly investigate to have You the complete cessation of all mental activities, the other disciples the other disciples mental activities, of all cessation the complete away. passed had already Buddha the Lord tell whether couldn’t he’s in the not yet, “No, citta. He said, monitoring Buddha’s Lord the continued Anuruddha ”. The of saññā-vedayita-nirodha Venerable level citta Buddha’s of the Lord disciples the movement to tell the other away of jhana and finally passed levels the various through went that in away -jhānas and arūpa-jhānas. He didn’t pass the rūpa between The to them. attached Venerable any of the jhānas, because he wasn’t - and en passed away now “He has then told the others, Anuruddha tered it’s not where any clouds, is totally empty of in the skythat an aircraft if not looking at fast the plane is actually going to tell how possible all. at isn’t moving the aircraft It seems like the speedometer. , from the first through the eighth and eighth the through first the from truths. All the jhānas, or sammati . , are sammati -samāpatti nirodha The purified truths. Whilst is called vimutti vimutti the all conventional free from purifiedor citta He could tell the to track. Anuruddha the Venerable for possible was and as it entered Buddha other disciples about the citta of the Lord of jhāna. But levels when the various exited this purified , like it an sammati flyingwas aircraft in empty space with nothing to But going. you’re fast how tell can’t You reference. of point as a serve passes It’s the same with the citta that can. if there’re some clouds you . sammati beyond When the citta is detached merely the citta’s embodiment or avatar. detachedbe will it all from avatar, or this embodiment from . of sammati to describe this citta with the language So it’s not possible You can’t say that it’s here or there. Where does the is currently purified being shrouded citta that your originate if not from from Forest Desanas 270 The Four Requisites are themagga , inyour arethekilesas?They’re by citta.Andwhere thekilesas?Where to thepractice. Don’tever relentorgive up. they willbeafraid inthefuture. Soyou have toreallycommityourself were theLord afraid Buddha’s during time, they are afraid now and samādhi and onlyafraidnot afraid. ofyour They’re practice, ofsaddhā canmemo- it’ll beuselessbecausethekilesasare alltheDhamma teaching, rize you when Even weapons. your with them fight don’t when you’re your fullyarmed enemiescanstilldestroy you ifyou fear ofpainandhardship? Ifthisisthecase, you’ll notsucceed.Even teaching. How doyou apply it?Doyou apply itwithweakness and problemThe iswithyou, thepractitioner, who applies thisDhamma because it’scompleteandperfect. Itcanalways eliminate thekilesas. lem isreallyinyour ability. isnottheproblem, Dhammateaching The can’tyoukilesas arethesame.Why prob eliminate- them?The thatthe sameDhammateaching you’re using. kilesasandyour Their humanbeingsjustlike youThey’re are. and ners attaining tofreedomfrom dukkhaandattaining tomagga, in your doyoutruth citta.Why onlyhearabouttheotherpractitio- you’ll bewasting your time. Don’tspeculate but go straight tothe what you have topurify. You mustn’t go afterotherthings, because The Dhamma teaching that Dhammateaching they usedtoeliminateThe thekilesasare Nibbāna at can’tyou thisplaceorthat place? Why attain freedom? . The kilesas are alwayspaññā. The afraid of the Dhamma. They phala, Nibbāna andpurity, ifnotinyour is citta?This viriya, phala sati, Exposition on the Buddha — October 13th, 1979

Buddhism was founded by the Lord Buddha, a mentor in spiritual and philosophical topics who was renowned for his profound wisdom and insight. As a prince, he ruled his father’s kingdom for 13 years before relinquishing his power to pursue his spiritual goal. For six grueling years he meditated before attaining enlightenment. If his wisdom hadn’t been up to the standard of a Sabbaññū, one who is all-knowing, he wouldn’t have been enlightened and a great spiritual and philosophical teacher.

So while we are still living together, you have to really exert yourself, putting all your efforts into it and get something out of it. Don’t let our living together be in vain. There’s nothing in this world that can be a greater memorial than the enlightening Dhamma. All you have to do is to get the Dhamma into your citta to completely extinguish the fires of the kilesas, taṇhā and āsava, which drive the citta recklessly and uncontrollably. You’ll then have completely rid yourself of all burdens and accomplished your most grueling endeavor, which the Forest Desanas 272 Exposition on the Buddha admire monks who practice faithfullyandarealways ready tosup - have to do themselves. are plenty of lay Buddhist There devotees who taskiswalkingprincipal orsittingmeditation. It’ssomethingthey since they aren’tencumberedby thelaity’slivelihood. monks’ The because themonksarebetter preparedfor thepractice thanthelaity ing the monksandnovices thelaity thanteaching moreimportant them andhave never neglected thisresponsibility.- Iconsiderteach Some have beenherefor quitesometime. I have consistently taught wise astheLord Buddha, at leastyou’ll behiswise, faithfulstudent. wisdom astaughtby theLord Buddha. Althoughyou won’t beas to keep you from practicing incorrectly. is theway This todevelop as beingthorough, observant, judicious, contemplative andrational have always emphasizedthedevelopment ofsati andpaññāaswell mental development asthekammaṭṭhāna such monks. why That’s I He taughthisfollowers toberational, especiallythosewho practice the Lord Buddha taught it, it can still serve as an excellent guide. transmitted down tousmightnotbeascomplete andperfect aswhen or plete andperfect inevery respect—mentalorphysicalsīla, boundless like thesky. ofevery teaching Buddha The isalways com- quality ofaBuddha isprofound andimmeasurable wisdomthat is greatest mentor?How intrinsic couldanignorant persondoit? The else couldhehave neutralized thekilesasandbecomeworld’s It was through hisabilitytoapply commonsenseandinsight.How did theLord Buddha manage tovanquish allthekilesasfrom hiscitta? ing can be as clever as the becauseyou’llbirth, beabsolutelycontented. happiness, bebotheredwiththepast,future, death birth, orre- will have realizedabsolutefreedom.You’ll nolonger have toseek paññā—and couldbeeasilyunderstoodby themonksandlaity. I love tolisten totheresultsattained from practice ofmystudents. Although theLord Buddha’s was which teaching successively The The Lord Buddha proclaimed asvusitaṁ kilesas arevery cunning. Inthethreerealmsofexistence, noth- , rulers of these three realms.kilesas, rulers How brahmacariyaṁ, andyour citta samādhi Exposition on the Buddha 273 Forest Desanas

- - and phala , magga being in this place or that place, at this time at place, being in this place or that phala and Nibbāna No other vocation is more suited for enlightenment than a monk’s a than enlightenment for suited more is vocation other No never of my ability and have with the utmost I’m teaching you vocation. But how can you expect to become enlightened when you you to become enlightened when expect can you But how vocation. do, you Whatever chores. and your practice with your merely toy must You Sangha. and Dhamma the Buddha, forget never must you Buddha Lord the heart, how recalling your to close them keep always from you to keep their goals, and achieved practiced and his disciples The energy. and and be boosted with diligence ways falling into evil hard how disciples demonstrated and his enlightened Buddha Lord with mundane involved ever they and earnest Were practiced. they But when similar to yours. experiences were Theirmatters? worldly really ear were enlightenment, they turnedthey their hearts towards and my practices When time to reveal it’s you. anything from hidden aspect of Dhamma clear every I make I do it fully. accomplishments, apply Why you can’t you. back from holding anything not I know, that forth is a has gone enlightenment? One who quest for them in your fighterwho doesn’t flinch or retreat. Where are the port and provide them with the four requisites of living. You’re well well You’re of living. requisites four with the them port and provide your than exerting lacking other are you of this fact. So what aware not lacking in the and phala? You’re magga the for practice self in the and the results lack is exertion What you living. requisites of four enlight- in beginning practice and culminating with calm your from this issue other than putting resolve to going are you enment. So how any result. achieve never don’t, you’ll effort? If you in your totally committed to their nest and resolute to the end. They were Their also total. Means and ends correspondingpractice. results were any results come across haven’t The you reason why are inseparable. to yourself only have You yourself. applied haven’t is because you blame. ? I have told you many times before not to speculate about the not to speculate many times before told you ? I have Nibbāna , magga the sky in , or on the ground, are all sammati because they time, or that or conventional reality. Everything that surrounds you, the five Forest Desanas 274 Exposition on the Buddha ? Who rounds upthe says it’sdukkhaandbearsthis dukkha?Who from? Who You have doesitcome tolookfor thecauseofthisdukkha.Where a longtimeorfrom illness. isacausefor thisdukkhatoappear. There ample, of your attachment. Regarding dukkha,you have toidentifyit, for ex- Paññā hastoanalyzeandreveal nature theirtrue before you canletgo woman. Arethey really menorwomen? Arethey worth cherishing? jects of your desires. areyou Why obsessed with this man orthat components that willenable you tocompletelyletgo ofsamudaya. ofsati comprised andpaññā,themostvital magga? It’sprincipally of practice leadingto the elimination the comprises of dukkha?What samudaya. How doyou letgosamudaya of ifnotby themagga, thepath you torelinquish.Hesaidyou have toidentifydukkhaandabandon istheworkdukkha. This ofsamudaya that theLord Buddha exhorted you desires. is the way with burning This of amassing the that are created by your attachment that to past experiences consume the in emotions and feelings the and senses five physical the of orrecognition), aswelltions) andsaññā(actofmemory astheobjects and you’ll increaseandstrengthenyour sex drive. some sensations that isthemosttrouble you This - from birth. experience being satisfied with visual objects, sounds, aromas, flavors and tactile ing andcraving for not-becoming. Craving for sensualitymeansnot of threekindscravings: craving for sensuality, craving for becom- ofdukkhaiscomprised kilesas andcreated origin by thecitta.This Second Noble arethe ofdukkha,which Truth issamudaya , theorigin Lord Buddha calleddukkhaanoble becauseit’sabsolute. truth The Nibbāna arenotintheseplaces, but areintheFour Noble Truths. khandhas andtheentireworld, magga, issammati. The Regarding your craving for sensuality, you have toidentifytheob- You have is dukkha now? toidentifydukkha.Where It’sinyour body First NobleThe Truth isdukkha,that ofthebody andthecitta . The . What generatescitta. What samudaya? It’ssaṅkhāra- (thought-forma . The moreyoukilesa. The glutyourself withfood andsleep, themore or painful feeling which arises from sittingfor arises dukkha-vedanā orpainfulfeeling which kilesas and phala and citta Exposition on the Buddha 275 Forest Desanas with two layers of layers two citta with and delusion that mistakenly view the combina- view mistakenly and delusion that samudaya unfounded opinion of the the citta’s unfounded formed by that’s samudaya For this reason, the Lord Buddha had to teach you to study the to study had to teach you Buddha the Lord this reason, For It’s similar with physical pain. When you say physical pain is hurt say - It’s similar with physical pain. When you , feelings—good, bad , feelings—good, The Vedanā a physical phenomenon. is body . What causes mental pain to appear? with paññā. What of mental pain causes mental pain to appear? nature It’s of pain. When the physical pain is hurting nature the citta thinks that the physical it will want mental pain, because it, it will also produce the physical pain to disappear, The more it wants pain to disappear. this mental to eliminate the more will be the mental pain. The way No the physical pain to disappear. any desire for pain is not to have not using sati mental pain, because you’re also create you’ll ing you, relinquishing you’re that say can you How and paññā to see it as it is. the physical and paññā to separate sati to apply have ? You samudaya of pain. When the true the mental pain and study nature pain from painful? it’s it know painful? Does I’m say ever does it appears, pain - and will eventu appears it doesn’t! It’s just a phenomenon that No, - ex or painful it’s say doesn’t It it. to is That’sthere all disappear. ally it’s painful says It’s the citta that and disappears. it appears plain why of pain, namely mental pain. another layer and as a result produces tion of the four elements of air earth, and water, fire as one and in- their true nature, and paññā to reveal sati don’t apply you If separable. the citta. from the body to separate able be won’t you or neutral; saññā, act of memory, thought- or neutral; saṅkhāra or recognition; all are mental phenomena. and viññāṇa, sense awareness: formations; objects come into contact with the sense when will appear Viññāṇa When is no contact, viññāṇa will disappear. there the sense organs. These the body mental phenomena originate while the citta from four the The by to the body is tenaciously attached citta is the citta’s avatar. powerful dukkha? Who can this culprit, memory if not saññā be or recognition, the study must said you ? The Buddha Lord of samudaya the master just a mental phenomenon. it’s to see that of saññā nature into the citta body of the dukkha to afflict the Forest Desanas 276 Exposition on the Buddha must always use templation. It’sonlysati andpaññāthat caneliminate thekilesas.You make stew outofsati andpaññā,but you canapply theminyour con - can’t youof thebody andofthecitta.Why seethisdukkha?You can’t Noble Truths? You’re constantlybeing bombarded withdukkha , both Nibbāna, andabouttheFour Noble Truths. Doyou have theFour eliminated by magga. dukkha andsamudaya inyour cittabecausethey’ve beencompletely of pain.Ifyou canlive inthisbody, why can’tpain?Butthere’llbeno pain appears in your body, you’ll accept that your body is thehome samudaya, Nirodha isnow Four Noble complete and perfect. The Truths—dukkha, is now theultimate magga, andsatipaññā, theultimate satipaññā. plete removes outcome ofmagga. nirodha isthedisappearance, which dukkha, becausenirodha of isthe is eliminated, dukkhawilldisappear. isnoneedtotalkabout There paññā. It’sonlymagga that canremove samudaya soonas samudaya. As Truths. citta? Andit’sinthewhere you’ll have tostudy theFour Noble will have tobear theconsequencesofthismistaken opinionifnotthe opinionofthenaturecitta’s erroneous ofpainthat’s toblame. Who of painthrough the Four Noble Truths, andofrealizingthat it’s the isthewayion ofthephysicalpain.This ofunderstandingthenature disturb thecitta,becausehaseliminated itsmistaken opin - will alsodisappear. Ifitdoesn’tdisappear, illness, like during itwon’t appear, thementalpainwilldisappear. Sometimesthephysicalpain study thenatureunflinchingly ofthismentalpain. matter how intensethephysicalpainmay be, you have tocalmlyand What amItalkingabout?I’mabout the maggaWhat , I have already toldyou that thecomponents ofmagga aresati and youWhen have letgo ofyour desirefor thephysicalpaintodis- nirodha willappear. istheultimate nirodha This , becausemagga . When samudayasamudaya iscompletelyeliminated,. When com- nirodha and to supervise yoursati to supervise practice. is vital for your This will gradually appear Nirodhamagga as willgradually gradually —will each be undeniably magga—will each true. When phala and

Exposition on the Buddha 277 Forest Desanas - . You have have taṇhā. You taṇhā and vibhava - crav your that see When. magga you bhava taṇhā, , not talking politics or mundane matters. There matters. , not talking politics or mundane taṇhā, and āsava Right views and rightRight views of paññā. Right thoughts are the components is com- Samudaya ceases. because samudaya Dukkha disappears —wanting little. little. —wanting Appicchatākathā is given. Santosa—being contented with whatever with others. —not socializing or interacting Asaṁsaggakathā —delighting in seclusion. Vivekathā diligently. —practicing Viriyārambhakathā and ethically pure. Silā—being morally Samādhi—mental calm and stability. three characteristics on the of impermanence, —contemplating Paññā lead to enlightenment. will eventually suffering and not-self that suffering. —freedom from Vimutti . ñāṇadassana—realizing vimutti Vimutti , is to talk about getting ridspeech,kile- of the a component of silā, is to talk about getting sas, conform to right speechare ten topics that and are called sallekha- Theydhammas or purifying are the following: talks. to relinquish your cravings with cravings your relinquish to ? It is relinquish them. What is magga dukkha you’ll your ings produce silā, samādhi and paññā. prised of craving for sensuality, craving for becoming and craving for for becoming and craving for craving sensuality, for prised of craving not-becoming—kāma enlightenment. After your enlightenment, you’ll never be shaken by by be shaken never you’ll enlightenment, your After enlightenment. confidently tell othersyou’ll like the Lord know, What you anything. his complete boldly propagated enlightenment after his who Buddha was the Dhamma that teaching Dhamma and perfect world, to the fear would who a true sage He was others. to unknown previously and well lessly teach still alive truth, the timeless the Dhamma that’s a long disappeared have it would the Dhamma isn’t timeless, If today. , dukkha Truths: Noble What It’s the Four is this Dhamma? time ago. . and magga , nirodha samudaya Forest Desanas 278 Exposition on the Buddha ly instigates saṅkhāra tothinkaboutthe kilesas, is avijjā thatunder thespellofkingkilesas,which continual- ofthekilesas . for thetotaldestruction arethecomponentsof magga, theweaponphala andNibbāna. These is tohave visionsofheaven orhellandmistake them for themagga, feelings, cittaandDhamma. actionsfor meditators.and arenotright have anyDhamma, thenthesetaskswilltotallyravage theirhearts destroy they have theDhammaintheirhearts—if any. Ifthey don’t them upthey can unknowingly promote thegrowth ofthekilesasand actions that like building seemtoberight, temples, but ifmonkstake meditating toeliminate actions. areother thekilesasareright There entertaining. talk, you shouldtalkaboutthesetopicsbecausethey’re upliftingand eliminates thekilesasandāsava ismagga andisinyourcitta. the amassingofkilesas . about Dhammaormagga. stagesbeginning ofpractice, topushsaṅkhāra tothink it’snecessary will never letsaṅkhāra thinkaboutDhamma.Onlyyou can. Inthe that you already have. exertion tomaintainandnurture good actions The andvirtuous exertion todogood actions. andvirtuous The exertion toeliminateThe evil that hasalready appeared. kilesa-driven actionsthat produce suffering. exertion topreventThe evil from arising. isevil? What It’sthe It’s normal for thecittatoaccumulateIt’s normal thekilesas,becauseit’sstill Right Right mindfulnessistheestablishing ofmindfulnessat thebody, exertion: arefour kindsofright There Right actionisanothercomponentofsilā.Walking andsitting arethetentopicsofsallekha-dhammas.IfyouThese want to samādhi ismakingthecittacalmandstable. Wrong samādhi Saṅkhāra that thinksaboutsamudaya isfor Saṅkhāra that thinksaboutDhammaand taṇhā andāsava. Avijjā

Exposition on the Buddha 279 Forest Desanas - , and achieve the freedom from from freedom the achieve and , āsava . There wouldn’t be . Therephala and Nibbāna wouldn’t and taṇhā ? If they are, all living beings would beings would all living are, ? If they Nibbāna phala and kilesas, . Then you’ll have to investigate with paññā, which to investigate have samādhi. Then you’ll , magga Therefore, you must really put in your effort. Don’t be compla- really put in your must you Therefore, can’t practice because you teacher now with your studying You’re - prac your from results any up with come ever you don’t why So , magga attained already have any need for them to strive with diligent effort, and per with diligent endurance them to strive any need for severance. But in truth, your exertion is your only weapon that will that only weapon is your exertion truth, But in your severance. the destroy cent. The practice community is getting smaller with every passing smaller with every is getting cent. The community practice The- of enlight number you. not warning me for blame Don’t day. Some are steadily decreasing. the way ened teachers truly who know kite in the sky a loose be like to hold it from with nothing you’ll day as much accumulate should now the wind. You by away being blown can truly still can, because those who teach you Dhamma whilst can actually count them. There and you extinct Dhamma are nearly and those that to follow you model monks left for are not many role - don’t accumu If you older with each passing day. are left are getting will when and favorable, it’s conducive when the Dhamma now late do it? you least at should you practice, to learned how you’ve After own. your on accomplish paññā to to explain It’s not possible and profound. extensive is very possible it’s But time. same the at understand listener every make to explain to each individual practitioner who has specific questions arisingbecause there from his are investigation, specific issues to be terms. explain paññā in general difficult to It’s rather resolved. dukkha. tice? When are you going to get serious with your practice instead of instead of practice serious with your to get going tice? When are you if to become enlightened going you are and lazy? How being weak for qualities the these Are incompetent? and foolish lazy, weak, you’re attaining The Four Noble Truths October 19th, 1979 —

The words of the Lord Buddha are not ordinary because they originated from a brilliant and profound mind. If they had not been so, how could they destroy the kilesas of countless sentient beings, free them from dukkha and enlighten them right in his presence? In fact, his transcendent teaching is indispensable and vital for the removal of the kilesas and instantaneous enlightenment. Such is the power of experiential truth. Memory has no such power. Not a single kilesa can be eliminated by memory.

For example, you can recite Nibbāna is the supreme happiness, Nibbāna is the supreme emptiness, but it can’t get you to Nibbāna. Talking about Nibbāna doesn’t get you to Nibbāna. But practicing mental development will. When you do, you can distinguish truth from falsehood. The citta of a person who memorizes the scriptures is still tainted with the kilesas. The Dhamma realized in the citta from practice is the real Dhamma. Sati and paññā appear in the citta. Ignorance and the kilesas also appear in the citta. It’s in the citta where you destroy the kilesas and realize freedom from dukkha, nowhere else. The Four Noble Truths 281 Forest Desanas citta , taṇhā and āsava and existences, there wouldn’t be there wouldn’t dukkha and existences, - of drag are capable and they citta is deep, , āsava taṇhā, citta has to abide with the norms despite being an of sammati citta. The term it’s still in possession of the citta is used whilst (conventional reality) and the (conventional are sammati khandhas, because they if you want want citta if you your watch always should you As practitioner, a , which magga a noble is also necessarydevelop to therefore, It is, No the kilesas which is with tenacious. The are extremely problem are noble truths? Because they are real. If you don’t remove don’t remove truths? are real. If you Because they dukkha are noble , you mustn’t do mustn’t the kilesas, you eliminate them. To to show enough room - investi should You teaching. the Dhamma the kilesas with remove to it has to out why with. Find the citta is involved that everything gate and pain that the trouble things and identify with these involved get Noble the Four from run can’t away and paññā. You with sati follow no one in said dukkha is a reality although The Buddha Lord Truths. it. Why has any desire for dukkha and the origin did he say the world of dukkha. eliminate never , you’ll with magga āsava the kilesas, taṇhā and — Nirodha ) can appear. of dukkha (the cessation nirodha truth, so that truth. Truths These of dukkha is also a noble Noble Four the cessation are in the citta. The the kilesas, citta is the container for are other task is more grueling of the kilesas that than the elimination citta. The in the kilesas deeply embedded are as infinite as the the endless cycle of birth, death and rebirth, and every form of dukkha the endless cycle and rebirth, of birth, and every death originates in the citta. Theand enlightenment. Wisdom kilesas are citta. dukkha is realized in the from in the citta. Freedom neutralized experienceThe occurs in the citta. Having and blissful transcendental the citta can either be called Dhamma or the enlightenment, attained purified five purified it doesn’t the citta has realized absolute reality, After absolute reality. it is called. what matter is infinite, as deep as the - realms of existenc the various endlessly in ging the citta to wander gone you’ve and dukkha that the existences had to display If you es. had his to display everyone If world. fillwhole the it through, would or her kilesas, Forest Desanas 282 The Four Noble Truths are stillembedded inyour citta,therewon’t be any supremehappi - the you should achieve thetaskoftraining yourself, completelyeliminate you’ve acquiredabody, you’ve alsoacquireddeath. Before you die, or bad,stillpossessedwith thekilesasornot,willhave todie. Once follows you like your shadow. thetimecomes, When everybody, good the fight Otherwise you won’t beable tocomeupwith anyresults. You have to your taskisvery hearts. arduous This andrequiresalotofeffort. ous, by removing allevils, aretheproducts which ofthekilesas,from You’re responsible for training yourself tobecomegood- andvirtu themselves also. howscriptures hard it was for theenlighteneddisciplestodiscipline the have from I read not? also or difficult this Is out. passed he until totheLord Buddhareferring who strived indisciplininghimself I’m beings? human these are Who task. difficult most the is beings forbearance andknow-how. Disciplining anddeveloping human thananimals.beings takes moreeffort Itrequiresalotmoreeffort, ticated thananimals. Correspondingly, thedevelopment ofhuman beings thantotrain animals, becausehumanbeingsaremoresophis- human discipline to difficult more lot a It’s fact. this to attest dently have tohave canmaterialize. faithinthembefore theabsolutetruth could they beso highly esteemedifthey were notenlightened?You achievements arecelebrated by Buddhists ofallnationalities. How theyciples did.What achieved today. true still rings illustrious Their banglikeearth-shattering theLord Buddha andhisenlighteneddis- aremagga’s opponents,kilesas, which andeliminate themwithan destroy the enlightened. it lightly. If you with your aren’t earnest practice, you’ll never become When Isay howWhen hard itistotrain humanbeings, I mean you. confi- can one.I arduous an is task ofneutralizing the kilesas The you’veWhen developed earnestly magga , theweapon that will kilesas, andrealizethesupreme happiness. longasthekilesas As kilesas blow for blow and must not be afraid of death, which kilesas, to full maturity, you’ll nature see the true of the The Four Noble Truths 283 Forest Desanas

, which-cakka, endless the is vaṭṭa can’t freely do what it pleases because it’s under the it what citta can’t freely do saddhā, the—such and viriya as thoughts and perceptions— You should take the Lord Buddha as your role model. When you’re When model. role you’re as your Buddha the Lord take should You The prisonthe freed from of the you’re after be you will happy How discouraged, you should recollect the Lord Buddha’s virtues. If the virtues. Buddha’s should recollect the Lord you discouraged, and Dhamma’s the recollect should you remains still discouragement This will disappear. discouragement the Sangha’s virtues; your then is the victor. The Buddha Lord courage. up your to muster is the way should always You become courageous. you’ll think of him When you he practiced. the way look at is still under the kilesas’ -citta, which is the citta that vaṭṭa influences and the prisonthe of controls, and influences and become the Dhamma’s the become and influences the kilesas’ will all be free from The teaching to others. Buddha’s the Lord assistants in propagating khandhas enlightenment, used the attained after having Buddha, Lord years. forty-five for to teach the Dhamma to the world ness. Though you might look happy, you’re just putting up a front, up a front, putting just you’re look happy, might Thoughyou ness. and delusion. Thisfull of greed, still hatred kind of you’re because of the supreme happiness is goal Your goal. your is not happiness exertion. strenuous realized through can only be that enlightenment It’s guards. by watched a prisoner like is always who kilesas’s controls, su- whichalso true are always of saññā and saṅkhāra of the activities pervised the kilesas. The by a buffalo held on a leash whilst citta is like of the kilesas’ all completely ignorant We’re left grazing in the pasture. time amassing a great As a result, the kilesas are having harmfulness. None hearts the beings. sentient all of over influence and power their griptheir from up escape can beings these of take who those except which exertion, way only the is teaching Dhamma the strenuous with the total elimination for strive therefore, must, You them to be free. for , sati by been completely eliminated of the kilesas. After the kilesas have paññā, cycle and rebirth? of birth, The and the vaṭṭa-citta death vaṭṭa-cakka the Majjhimā of practice, way the middle by been destroyed now have of the kilesas, regardless that clearly see very can now . You Paṭipadā Forest Desanas 284 The Four Noble Truths out ofcontempt. For whom didtheLord Buddha— sandiṭṭhiko teach passed away. Ispeakwiththegreatest respectfor theLord Buddha, not ing thisattainment. Itdoesn’tmatter how longago theLord Buddha regard- confirmation for anybody ask to need no is There possess. the happiness follows oftheabsolute peacewhich thetotalextinction of be itwill It’sbesttoextinguish allofthem.Then them aredetrimental. intensity. their in differ of only All and hot all fire, are they the from sparks the or itself fire the it Be fire. like harmful all ones,are subtle vital pointtoremember. that isavery thetraining ofhumanbeingsisextremely hard. This you must andresolute. Don’tever beearnest dismissfrom your mind discouraged, you’re notfollowing theDhamma teaching. Therefore, tice for the realization of theFour Noble Truths. If you’re weak and Furthermore, you’re akammaṭṭhāna abhikkhuorBuddhistexertion? As monkyou’re afrontline soldier. lower andafrontline soldier, how canyou beweak andrelentinyour selves andarenow your role models. You’re theLord Buddha’s fol- Buddha exerted them- andhisenlighteneddisciplesallseriously human beings. nally, and withoutanystress. istheresultoftraining purposely This to thinkendlessly, aimlessly andemotionally. Now you thinkratio- any love orhatred for them.Previously, you were driven by thekilesas see, hear, taste, and thinkaboutanythingwithouthaving smell, touch theday and night,youleft tooppressthecitta.Throughout canfreely removed, been has nothing filth is this that clearly there of see you’ll all When suffering. and lust delusion, hatred, greed, of filth the for actions driven by thekilesaswas wascitta, which the like atoiletbowl every onewho hadtoreap thekhandhas’ activity ofthekhandhas.The how manytherewere, were themasterpuppeteersthat supervised natthi Every typeofkilesa,from thecoarsetointermediate tothe You have exert yourself, to earnestly evenThe Lord if it’s difficult. kilesas that thepractitioner ofmentaldevelopment willcometo santi paraṁ sukkhaṁ—no happiness can begreater than the bhikkhu who isintentintheprac- The Four Noble Truths 285 Forest Desanas are very heavy burdens. You You burdens. heavy khandhas are very —the Middle abhisambuddhāMiddle —the Tathāgatena Paṭipadā Majjhimā pañcakkhandha—the five , you have to do it right here in your citta. to do it rightin your here have , you the kilesas neutralize To each older with I’m getting concerned my students. I’m very for - valu more be to world entire the in anything see never must You How can you not know when the kilesas gradually and when disappear not know can you How The subsequently appears? happiness virtue of sandiṭṭhiko, or being his en- and Buddha the Lord for isn’t solely preserved self-evident, the Middle following because it’s the result from lightened disciples - ex you’ll the Majjhimā earnestly. When practice, you Paṭipadā Way, be totally rid of all citta and you’ll perience this result right your in doubts. my teaching responsi- down lay to I’ll have Eventually, passing day. up all my strength take eventually will care of my body Taking bility. Ajaan Khao Tan else like of everything to let go I’ll have and energy. But crucially his citta is until it expires. his breath can only watch who with. Barā is just a puppet he plays him, his body To weakened. never have the citta would than enlightenment. If there were, and greater able definitely not let itgo. It would not abandon its wrong views, love, and anger all like We everybody. are relished by that and anger hatred the Dhamma teach to - hurt. they According know though we love When and anger. ing, there’s nothing better than a heart freed of love mental and develop relinquish everything realize this fact, you’ll you mental calm is far superior from derived calm because the happiness - the more bliss mind becomes, The calmer your to all other happiness. Way, if not for all of us practitioners? practitioners? all of us if not for Way, paccattaṁ he teach did whom paccattaṁ For veditabbo is self-evident? Dhamma did whom For wise? the by now and here realised —Dhamma viññūhi teachhe the them, from separated you’re After expire. with them until they play The anxieties. and worries all responsibilities, be free from you’ll of enlightened teachers decreasing and close are steadily numbers exertion. on your is the time to really concentrate Now to extinction. Forest Desanas 286 The Four Noble Truths estos n te five the and sensations let go ofeverything. ful you willbe, themoreyou willbeable torelinquishandeventually I’m merelyillustrating a point.Itdoesn’tmeanthat themonks here monastery. Here, a to happen can that thing worst the and fighting it’slike dogs isnota doghouse. monksquarrel, this monastery When withothermonkslike dogsto quarrel do?Monksarenotdogs, and you’re supposed toeliminate. How canyou allow themtoinciteyou will befutile, shamefulandvulgar. isthework This ofthekilesasthat when you to impress others with how try good you are, your actions can’t begood. You’re notgood simplybecauseyou want tobe. And al. Ifyou want tobegood but don’thave anygoodness inyou, you good anddon’tflauntit, you’re really good. good, you don’t have toshow off, becauseit will be obvious. Ifyou’re you’re justshowing your dark sidefor othersto see. Ifyou’re really this ismorally wrong. you When actlike you’re betterthanothers, ticing monk,you must never thinkyou’re betterthanothers, because incite you to make any trouble a prac becauseit’sreally shameful. As - mony. You’re heretoeliminate thekilesas.Soyou mustn’t letthekilesas spects theDhamma,thusmakingiteasyfor everyone tolive inhar never amongstthemonks, beenanyquarrel becauseeveryone re- was established, therehas never has an incident.There beensuch you have withyour toberesoluteandearnest practice. So enlightened. become definitely prerequisites, you’ll the all filled that easybecauseIhadtowager you mylife for it.When have ful- rather easy. Butlookingbackat theway Ihad toexert myself, itwasn’t and letitgo. You’ll thenhave relinquishedeverything. sounds This is this perpetrator? You’llWho keep on investigating until you find it go makes ofisthecitta.What you love itandremainattached toit? viññāṇa—because they aren’t satisfactory. Allthat isleftfor you tolet You’ll relinquish visible objects, sounds, aromas, flavors, tactile flavors, aromas, sounds, objects, visible relinquish You’ll As aDhammapractitioner,As you have toberational, notemotion- Don’t ever make anytrouble here. From thetimethismonastery khandhas—rūpa, vedanā, saññā, saṅkhāra and - The Four Noble Truths 287 Forest Desanas You’re here to develop moral excellence. So you have to be always always be to have you So excellence. moral develop here to You’re mindful of your actions. When you’re mad at someone, you have to have you someone, mad at When you’re actions. of your mindful neu- must you the kilesas that of is the work this that remind yourself dis- think about the object of your The more you not nurture. tralize, delusion. will nourishkilesas and your the the more you pleasure, the citta which consumed by is being your look at must Instead, you fire of angeryoumust that extinguish before spreading out toburn your opanayiko—look at always must you As a practitioner, others. citta. quarrel. I’m merely pointing out the differences between good and and good quarrel.the differences out pointing merely I’m between and damage. bad, benefit The Importance of Correct Behavior November 7th, 1979 —

Some practitioners are confused and lost because they don’t faithfully follow the Dhamma teaching. If they did, how could Buddhism ever decline? The problem is with the Buddhist followers who don’t strictly follow the Dhamma teaching, but not with the teaching because the teaching is always complete and perfect. It is, therefore, imperative for monks living in a monastery to be always mindful of their actions. They must not allow the kilesas to direct their conduct so as to create friction amongst themselves that will at least cause resentment, and at worst, division or a schism. When you have resentment, it’ll be difficult for you to meditate. This is crucial. It’ll be good for you if you strictly adhere to the Dhamma teaching that will prevent the kilesas from directing your selfish behavior. Why can’t you do it when it’s so simple?

You and the other monks are grown-ups and are good friends, you should be able to settle your differences amicably. When a monk talks or acts improperly, he should be grateful when the other monks admonish him. This is pavāraṇā, to gratefully accept criticism. The monks will do this pavāraṇā every year on the last day of vassā, the The Importance of Correct Behavior 289 Forest Desanas . It’s hard when you have to force yourself to be yourself force to have you when sampajañña. It’s hard , I gratefully submit myself to your criticism. Monks myself to your submit , I gratefully pavāremi is an unavoidable by-product that you have to experience have you that by-product kilesas is an unavoidable There isn’t much opposition in other tasks. But in the task of elimi- There opposition in other tasks. isn’t much When you have to eliminate the cause of your suffering, it’s usu- the cause of your to eliminate have When you bemindful, sati continually you’re and when is indispensable sati mindful. But you have to constantly watch your mind and pull it your to constantly watch have mindful. But you outside and mind will go your not watching, Wheninside. you’re will harm and burn you. opposing you, sometimes to sometimes to kilesas opposing you, the kilesas, there are lots of nating fall for can’t put up with them and unknowingly you the point where This practitioners. many in occurs sleep. to you put trickstheir that’ll Mindfulness guard. to constantly be on your have you this reason, For or comes in your quest for freedom from suffering. But this hardship is not for for not is But this hardship suffering. from freedom for quest your in more suffering; boosting the it’s for create the kilesas that promoting undoubt- The Buddha Lord more happiness. generates Dhamma that Had he not faced in this regard. example as an excellent edly serves become have and the mind, he wouldn’t up to the pain of the body It’s the same with all the en- spiritualenlightened and a great mentor. in their quest hardship to confront also had lightened disciples who relented or quit. They- all had to expe enlightenment. Theyfor never rience right the beginning. hardship from ally hard. The hardship that arises from restraining and removing and removing arises restraining The from ally hard. that hardship the should, therefore, admonish other monks when they misbehave. But misbehave. they other monks when admonish should, therefore, criticize other monks about letting sincere aren’t if monks them, it is not a real monk, insincere monk An and pretentious. will be useless any trouble. will not instigate only aim is enlightenment, who whose happiness, for clashes full of clashes, is usually however, The world, these conflicts Occasionally, to grow money catastrophic and power. because these clashes But monks are not affected by proportions. these clashes. the cause of are constantly eliminating they sanghaṁ of monks Each assembly to the will say monk retreat. rains bhante Forest Desanas 290 The Importance of Correct Behavior This istheproper wayThis ofpractice that willeliminate delays causedby youWhen investigate decrease. with paññā,thekilesaswillgradually and aggressive again. Your emotionscanalsodiminishyour samādhi. your ning stages. Butthekilesasarenever weak—not untilthetimewhen ner to sometimesfeel weak- thebegin or strong especially during stroy them. When stroy them. When only rounds upthekilesasinsideandsubduesthem but doesn’tde- ination ofthe kilesasmust bedonewithpaññā,notsamādhi. from calmbefore it’llbeready for thework ofinvestigation. elim- The ticed safely without anysupervision. teacher. experienced pracan be of can - type first the But supervision events,psychic asheavens such andhells. secondtypeneedsthe This falling intoadeepwell oranabyss toexperience andthenstarting few practitioners is sudden experience and dramatic, like suddenly secondtypewhich The practitioners ismildandgradual. experience practice. You’ll beenthusiastictopractice harder. were These theresultsofmy you’ll discover your worth ofyour true andtheharm restlessness. to all otherhappiness.superior After you have realizedmental calm, the value ofyour practice. happiness from this mental calmis far The you have toberesolute, wise, withyourself. toughandstrict But enlightened. become to I want you because benefit you thatwill secrets from you but have always beenready toexplain anyDhamma I’vethe efforts you. putinteaching Ihave never kept anyDhamma Dhamma. Iwould reallylove toseeyou becomeenlightenedafterall thecittaagainst therewillbenokilesaslefttoturn the them. Then by thepower ofDhammathat willattack andcompletelydestroy kilesas’ oppositionwilldiminishbecausethey willbecomeweakened The The When thecittaentersintocalm,itshouldbeleftaloneuntilexits When most which type first The calm. mental of types two are There soonasyouAs have realizedmentalcalm,you’ll immediately see sati, kilesas are never relenting or lazy. for a practitio It’snormal - paññā, andviriya arefullydeveloped.saddhā the Then samādhi weakens, the kilesas will become active Samādhi

The Importance of Correct Behavior 291 Forest Desanas

aniccaṁ, , be it be ti-lakkhaṇa, to investigate the various parts the of various the investigate to citta - impurity see and unattractive you’ll asubha, loathsomeness, . You can investigate whatever aspect you aspect you whatever can investigate . You dukkhaṁ and anattā for some time, your citta can your some time, with paññā for investigated After having You should also concentrate your investigation on the body, using it using on the body, investigation your also concentrate should You the force to have You become tired, similar to performing a physical task. It’s then time on attention your should solely focus a rest in samādhi. You to take , or you can investigate all three of them as they as they all three of them can investigate , or you dukkhaṁ or anattā should also with paññā. You Thisinvestigation is are all inter-related. parts parts body with other people’s body to see own compare your citta become deluded or then can your How are all the same. they that unfounded Your citta will gradually become calmer. obsessed? Your - investi After repeated of beauty will graduallyperception decrease. delusion your dispel insight, gain eventually you’ll with paññā, gation the body. to attachment your and sever body, because they’re the truth, or because they’re in terms of asubha, elements, body, aniccaṁ, , it’ll lead you to the elements as to the elements asubha, it’ll lead you investigate When you like. the of one any investigate also can You well. by making the skin like a prison wall. You should should You a prison skin like making the wall. citta by to lock up your mind force your to take sucha tour as of the the flesh,body, sinews, di- and food eaten stomach, newly intestines, kidneys, liver, bones, , paṭikkūla investigate to bottom. If you top from going food, gested ness. If you investigate the four elements, you’ll see that every body body every see that you’ll elements, the four investigate If you ness. The They’re mine. not I or part elements. four is composed of the The kilesas are believe. to kilesas lead you as the attractive is not body Is there any part is not true. of your tell you they Whatever deceptive. telling the kilesas keep but is really beautiful? There that is none, body the Dhamma teaching, which contradicts which is there is, that you suffer. you As make true. they a result, , you should use use should , you with paññā . In investigation to samādhi addiction your framework and within the on any object suit you, that the methods that of the nature understood you’ve After Truths. Noble of the Four of other similar objects. the nature also understand object, you’ll and filth Forest Desanas 292 The Importance of Correct Behavior ability to hurt you;ability to hurt hatred, be it greed, - delusion or lust, they’re hurt Lord Buddha as your role model. You shouldn’t doubt the development. Hewould have remainedaprince. You shouldtake the enlightened withthekilesas , hewouldn’t have hadtopractice mental created thesuffering byperienced thekilesas.Ifhecouldhave been to bethekilesas’storehouselike the restofus. Hehad already ex- ing thekilesas. happy andat easeby lettingthekilesasdrag you around orby believ- shouldn’t have anydoubtaboutthisby thinkingthat you’ll begood, afflicted immeasurable suffering. time with and long you pain a You of theworld arethe kilesas’ creations andsaṁsāra. They that have for from yourthan hearing teacher. Don’tpay anyattention totheaffairs that you have to see clearly from your practice, is a lot better which arethethings are themethodsusedtoeliminate thekilesas?These arethe kilesas? What tigation? willdestroy thekilesas?Where Who willdotheinvestheir practice. willbecomeenlightened?Who Who - and soothing. thingtodo, isthecorrect samādhi orcalm,which becauseit’srelaxing have way toforce ittotake arest.The torestthecittaisenterinto citta at thisstage ishappier investigating thantakingarest.Soyou The from investigating when it goes overboard and becomesexhausted. longer have to force paññā have thelevel reached ofmahā-sati andmahā-paññā,you’ll no yourwill onlyceaseafterallthekilesasareeliminated. When sati and isthewayThis ofdeveloping investigation wisdom.The withpaññā vestigating methodsbasedonwhat you’ve heard from your teacher. outcome but letithappen naturally. You should devise your own ininvestigating. you When investigate, you shouldn’tspeculate onthe has restedandre-strengthened,itwillexit from calmandresume your meditation objecttodraw thecittaintocalm.Afteryour citta You shouldalways lookuptotheLord Buddha, who alsoused I’d reallylove tohearmystudentstellingmeabouttheresultsof citta canget tiredlike thebody ifitdoesn’ttake arest.But the paññā to investigate but you’ll have to restrain it kilesas’ The Importance of Correct Behavior 293 Forest Desanas kilesas dukkha. aniccaṁ and ? Your Your dukkha? action is action kilesas’ is not purinot is citta - or aggregate is aggregate or khandha not be aggregates of dukkha? khandhas not be aggregates will always be the home dukkha, the citta will always and viññāṇa are all dukkhaṁ, saṅkhāra - mental develop . By practising phala and Nibbāna saññā, activities occur at the eyes, ears, nose, tongue, body and body tongue, nose, ears, the eyes, occur at kilesas’ activities vedanā, to satipaññā don’t apply citta is also the home of dukkha. If you also wake up and start to hurt you with your eyes, ears, ears, eyes, with your up and start to hurt you kilesas also wake The be- hardship so be it. Don’t be deterred by to do, If this is hard Every aggregate. means Khandha . anattā So how can these five The this kilesa-induced eliminate Rūpa, . So you have to make the eyes, ears, nose, tongue, body and citta body tongue, nose, ears, the eyes, make to have citta. So you , the magga activate ment, you’re changing the kilesas to the Dhamma, from the creator ment, you’re The result from see or hear. you with paññā whatever investigating The the from result happiness. is investigation this which you, and discourage weaken progress, cause it will hinder your you makes never Dhamma you. of deceiving is just the kilesas’ way The rational. be to have you Dhamma, the follow you If weak. ing you all the time except when you fall asleep. When you wake up, up, wake When you fall asleep. you when except all the time ing you the - unenlight This to every happens and thoughts. body tongue, nose, As exception. any without person the ened as long suffering. be free from you’ll never fied, class or colour of race, to time, Thesuffering. no attention kilesas pay to change have crush and ruin They them. You will always people. hear, see, replacing the kilesas with the Dhamma. Whenthis by you think, When supervisesmell, taste and touch, let satipaññā you you. to think rationally. direct you let satipaññā desire and They despise logic. they because love rational are never of be ignorant can you which are their heart and soul. So how craving The understood the kilesas’ nature? hearts after you’ve human nature the kilesas by All human beings are created of all people are similar. - bad kamma. Consequently dukkha is unavoid and good and their own of home the being avoid body human this can How able. aggregate It’s an is. body your the home of dukkha, but not is house of dukkha. Forest Desanas 294 The Importance of Correct Behavior expert. It’sthesame with skilful withsamādhi andbecomesamādhi aexpert. youlikewise withthecitta.When practice alotofsamādhi,you’ll be lot oftraining before going andbecomingachamp. intothering Itis you you’ll putin alotofeffort beskilfullike aboxer who hastodoa guide, notthekilesasthat you. areconstantlyhurting Don’tbe lazy. If having theLord Buddha, theDhammaandSangha,asyour with allliving beings. discovered by theLord Buddha, was whose solepurpose toshareit clever andversatile, theenlightenedbliss andtoexperience that was gation andanalysisinorder tobeat areextremely thekilesas,which developmentThe ofpaññārequirescarefulcontemplation, investi- becauseit’stheonlywayno stoneunturned, tobecomeenlightened. have tobethorough andmeticulouswithyour investigation, leaving tion, justenoughtosustainyour your body andsupport practice. You practice. Bealways mindful.Don’tcrave food but eat withmodera- develop be greater thanthecitta’sandpaññā’scombined.You must, therefore, tion withpaññā,itwillbevery powerful. Nopower inthisworld can well-being. your When cittabecomesstrengthenedby your investiga- kilesas for your freedom from the fighting and You’llpracticingincrease. enjoy will yourdiligence thislevel,reached your doubt inyour practice willdisappear and but realizinganiccaṁ, the truth, not is theory and Speculation contentment. find neveryou’lldeath, deaths. Buddha who isnotobsessedwiththisworld ofcemeteries, and births shore offreedom,theNibbāna follower, like atrue oftheLord the reach surely fighting, you’ll die don’t fighting. If you die should inactive? the and Youfight lazy should this isthecase, what areyou waiting for? How canyou remainweak, of dukkha, will never be freefrom dukkha, and will never be purified. If As followersAs of the Lord Buddha, you have to keep practicing, longasyou’reAs undertheshadow ageing, ofbirth, sicknessand paññā. Don’tbeweak orheedlessandnever neglect your without any concern for yourdukkha without any concern dukkhaṁ andanattā is. you’ve When kilesas tothelastbreath. You The Importance of Correct Behavior 295 Forest Desanas and the desire the and Nibbāna came to an to came mahā-paññā phala, , magga and mahā-sati . TheNibbāna phala and will become formicitta’s strength - was totally committed to the practice and paid no attention and paid no attention committed to the practice totally citta was , magga When I fasted, my practice went on smoothly, efficiently and easily. easily. and efficiently smoothly, on went practice my fasted, I When had reached the ultimate goal, it stopped exerting it stopped exerting goal, After my citta had reached the ultimate dable and you’ll practice very hard without having any mercy for mercyany for having without hard very practice you’ll and dable very was During my body intense training, the time of my yourself. to had I so sexually, prime its in also was It exertion. of kind this for fit smoothly. going the practice to keep to curb it and fast in order My grueling concerned might be. how It wasn’t the practice to my body. - gen determination My dogged results. to achieve was All it wanted the main driving was effort. an intense diligent My aspiration erated Thisexertion. my was the stronger ambition, my the stronger force; remain I couldn’t practitioner. to every be obvious will undoubtedly put in and hopeful. I couldn’t help but eager very still because I was My anymore. kind of exertion I can’t do that an all-out effort. Today, fall- from it and needs assistance to keep now is a lot weaker body I no kind of determination. that has and my citta no longer ing over, the for any aspiration have longer . You’ll practice relentlessly when you’re completely certain completely of you’re when relentlessly practice . You’ll paññā the abrupt halt, they disappeared, because there was nothing for them to for nothing abrupt because there was disappeared, halt, they casually not seriously, meditation, I still practiced Thereafter, destroy. This mental and physical relaxation. for meditating like I felt when that Dhamma the of benefits immeasurable the see to came I how was the the same time I also saw of my citta. At control had fully taken , which had been working around the clock around , whichworking been had My satipaññā right away. a shutting down like a Dhamma Wheel,like stopped immediately, machine I or had a finishedfactory. my task and became an entirely differentAsperson. as soon - disap all unquestionably They have any more. to become an arahant when to practice Why is there to aspire for? I have do peared. So what kind of exertion If I had to do that aim for? me to for there’re no goals started. I got die before to do it. I would be able I wouldn’t today, Forest Desanas 296 The Importance of Correct Behavior Dhamma. The question astowhere the Dhammaiswilldisappear.Dhamma. The But afterallthekilesashave beendestroyed, thecittabecomesentirely go. Previously itwas thekilesas that dragged you toclingthem. realities orsammati you willnotaffect anymorebecause you have let years, themonths, the hours, theminutes, andalltheconventional happiness. the peaceand true true Then kilesas andexperienced use saṅkhāra todoit. realizing insightby knowing that you’re fooled by thekilesaswhich the saṅkhāra deceives which you. iswhere you’ll This seethedeceptionof away.pear right notionofbeautyoruglinessistheproduct of This formed, you theopinionthat who form sheispretty. soonasthisopinionis As by water, formed object fourthe earth, of elements fire.and wind It’s womanThe doesn’tsay anythingaboutherself. Sheisjustavisual woman ispretty, you’ll know immediately that it’syou who thinks. product ofsaṅkhāra orthoughtformation. Orwhen you thinkthat a about it,itwilldisappear. You’ll know away right that thistiger isthe always know oftheirdeceptions? know away. itright Sohow canthekilesasever deceive you when you the your imagination. Onlysatipaññā knows thisandiscapable ofbeating deluded by believing thekilesas.You don’tknow the danger posedby pretty oruglywhen they themselves don’teven know it.Your cittais ions aboutthem,fooling you by tellingyou that they’re good orbad, you see or hear something, it’s your cittathat opin- imagines or forms It’s you immemorial. who imagine andfantasizeaboutthem.When sounds, aromas, flavors, and tactile sensations have existed since time itfor countlesseons.and hurting done by thekilesasthatharm usedtodominate my citta, tyrannizing You have tokeep oninvestigating untilyou’ve destroyed allthe For instance, when you thinkofatiger. soonasyou As think then,istheretobedoubtfulabout?Allthevisualobjects,What, kilesas, notoutthere, but hereinsideyour istheway mind.This of start to form opinions, toform soonasthekilesas start kilesas. As satipaññā will satipaññā willknow immediately, andtheopinionwilldisap- The Importance of Correct Behavior 297 Forest Desanas - sukho—the ex tassa also means dukkha vupasamo ajjha natthi , which will not only curb them, but will also search for also searchwill for , whichthem, but not only curb will satipaññā Dukkhaṁ natthi ajjha tassa—dukkha doesn’t said, Dukkhaṁ natthi The Buddha Lord As a practitioner, you have to be resolute and earnest. When your have you As a practitioner, -created craving is supreme bliss. This- saṅkhāra supreme bliss. is craving -created tinction of saṅkhāra the Dhamma Wheel, by which is the destroyed is now craving created . the Majjhimā Paṭipadā of practice, Way Middle Tesaṁ doesn’t crave. doesn’t befall one who not only causes you to to up birth. you causes only not doesn’t take Saṅkhāra who one befall creating to experience dukkha by it also causes you up birth,take but this reason, dukkhaṁ For craving. them, round them up, and destroy them. This is the way to take care to take them. This and destroy is the way them up, them, round already You’ve harm from and danger. and free yourself of yourself and should be completely chasexperienced- lots of births and deaths When now. lessons by learned your them and should have tised by also take up birth, take you’ll When also die. you are born, you’ll you up dukkha. like an arrow, arrow, an citta like your and pierces becomes worldly of thought train - world your stopping by arrow the out take immediately must you to think might be. desire intense your how no matter ly thoughts, offenan mounting enemy - this is your that understand to have You Don’t cherish them. Then suppress these thoughts. must You sive. them to subdue have to stop them. You you for it will be possible with Where are you going to look for the Dhamma, when you have found found have you when Dhamma, the for to look going Whereare you What You is the Dhamma? and experienced Dhamma in yourself? the you’ve After be deluded again? ever can you How this. know already The its tracks? will tracks follow you would why the real thing, found the foot following like looking for, thing you’re to the real lead you to follow don’t have you the ox, found After you’ve an ox. of tracks Dhamma, genuine acquired the When anymore. you’ve the tracks of truththe tracks following comes to an end. After endeavor your until reaching the real truth, is over. the tracking Investigating Avijja December 5th, 1966 —

Ven. Ajaan Mahā Boowa gave this desanā in response to an enquiry made by an Elder Bhikkhu concerning the citta and avijjā. This is what he said:

As long as one still doesn’t know, one will then always go wide of the mark, for even while one is doing the investigation, one doesn’t know that one is investigating avijjā. One can only guess and wonder to oneself as to what this thing really is. To oneself, it is still a perplex- ing question. One, therefore, focuses the citta with undivided attention to investigate in order to find out what exactly is happening right at that point. One will then eventually hit at the right spot, although one might not know what one has run into.

This is because the name of avijjā, and the true and genuine avijjā, are two different things. The flow of avijjā that spreads throughout the whole world is merely its branches. It is like when we go and chase after a band of bandits—when we catch the bandits, they usually turn out to be the followers. We are totally in the dark as to the whereabouts of the leader of the bandits. We must keep up our pur- Investigating Avijja 299 Forest Desanas is still involved with involved as the citta is still So long simile. just a this is But intermingle that tastes and touches, smells, sounds, The sights, anything, then it is still deluded. Whether it is delusion in the way of anything, then it is still deluded. Whether it is delusion in the way what . But the citta doesn’t know it is a branch of avijjā or evil, good - all the techniques of investiga Therefore, itself really is. the real avijjā simile. the following by a purpose which illustrated will be tion have fish the catch can we that so pond a from water the emptying like is It to not be able will in the pond, we in it. When there is plenty of water water. the out bail first must we so are, there fish many how out make When the pond becomes is, water steadily the where to drier, swim to then have the will fish the All fish together. will steadily converge bailed out. All is being continually the same time the water at while one decreases, level water As the the fish will steadily come together. all when end, the In there. and here swimming fish the see to get will then nothe place fish to andvanishes, will then hide, have the water them. to catch one will be able covers that the water and mix with the conditions of the citta, are like environment. living their as on depend fish the which and fish the up into these things is similar to the The purpose of our investigation suit and keep on arresting these bandits. Then we must surround must Then on arrestingand keep suit we bandits. these us with and cooperating helping people many have Whenthem. we up an enormous mustered will have we then in chasing bandits, these keep must then surround Then their hideout. must we We strength. any of these question if we and arrestingon catching them. Normally, So whichis. their commander us who will not tell they followers, arrest and tie them up them must we across, come bandits we ever The last of the bandits caught and accounted for. until all of them are The chief in will be found leader. will be the captured have we that and protected, secured important place which hiding a very is well on arresting will keep members of the band. We the by and guarded When the chief where is hiding. the cave at arrive we the bandits until then we place, hiding in that all the bandits totally eliminated have we clearly. will know Forest Desanas 300 Investigating Avijja well asinvestigating up. itsstirring other things, itwillinvestigate thosethingsthat itisinvolved with, as become narrower. Whenever itstirsitselfuptobecome involved with less. scope The of the flow of the heart that is being sent outwards will citta. Correspondingly, willbecomelessand theanxietyofheart the inside knowing of field the be will restricted more inwards,the thatterminant gives tothesethings. morewe rise The keep driving de- ortheprincipal the moreonewillseeclearly thepointororigin, the body—and one’scetasika-dhamma , thementalconcomitants, then vestigation intothenatural processes—both thoseoutsideandinside in- the from clearly see can one more The fish. the see to come one wise withthewater level. moreitdecreases, The themoreclearly will will oneseethewho goes outtobeinvolved withthem.Itislike- the things that comeinto involvement withoneself, the more clearly moreone investigateswards The part. theprincipal and sees clearly conceptions aboutthesethings. ofavijjā Itisabranch that leadsto - orunnaturalis abnormal istheperception ofthecittathat haspre- aspect ofmateriality. areall madeupofthefour elements. They What nal material between things. isnodifference isthe There them. This air andheat, onewillseethat itissimilartoalloftheotherexter vestigates thebody, isanelementaggregate which water, ofearth, tion will become narrower and narrower as it steadilydraws inwards. with loving andhating thesethings. thescopeofinvestiga Then - will know that itisitsown misperceptions that causeittobeobsessed involved withthesethings, anditwillknow that itisinthewrong. It it isinvolved with,anditwillalsoget toknow itself, is theonewhich anxiety andworry. cittawillget toknow The aboutthosethingsthat cause as soonwe get to know about them, then the citta will loseits either. We justwant toget toknow aboutthesethingssteadily, be- themselves.fish objectiveThe investigation our of objects these not is man who isbailingoutthewater; hisobjective isnotthewater, but the This issimilartothewaterThis that up. steadilydries onein- When - Investigating Avijja 301 Forest Desanas itself. This is what This what is itself. avijjā . It is not the real the not is It . avijjā —our mode of practice. This correctis practice. of mode —our as paṭipadā What are all of these things the results of? If we want to speak in want What are all of these things the results of? If we In this way, it gets to see both aspects of things. One gets to see the to see gets One things. of aspects both see to it gets way, In this . But for the . But for or the heart,. Thissamudaya of is the core, samudaya practitioner who is interested in investigating everything that comes that everything is interested in investigating who practitioner this towards be drawn inevitably into contact with him, he will then and realized one has investigated else that point, because everything And whenever one’s attention. attract will no longer of, the nature no in - citta will take the these things, one turns the citta to investigate But with these investigations. satiated it is already terest in them, for interest towards its will draw its attention can attract the thing that - point. All the mental condi that become interested at it. It will now tions arise this point. The from concoctions of the citta arise this from long as we are not deluded in it. But if we are deluded, then this it. But if we are not deluded in long as we is terms of cause and effects, then this is a result. We can say that this that can say then this is a result. We terms of cause and effects, our of result the is one becomes deluded with. One is now deluded with the one who the one who deluded with is now one becomes deluded with. One Whatone? this This is it? is But who things. these of about all knows Once the citta and analyze. to investigate one has forgotten is what it will gather close and small sphere, has been restricted into a very time is very that at appears into a point. This citta that of the nucleus It bold and courageous. joyful, It is rapturous, bright and luminous. point. into that has gathered all of the happiness seems that truth of both sides—that is, the things that come into involvement, involvement, into come that things the is, truthsides—that both of on One then keeps with them. becomes involved one who and the , for the real avijjā to got Once having driving inwards. progressively them, they a teacher to forewarn do not have who most practitioners everything investigated have it as the real thing, since they will take truly realized have they their heart within clearly that and know else, of them. But of all truly let go and have the truth things, of all these becomes is it? One now things—what all of these knows the one who of This is the convergence thing. of this and protective possessive Thiswith it. becomes deluded is the delu- avijjā and one now , avijjā this Concerning external the the delusion for sion of oneself. things, brancha just of is Forest Desanas 302 Investigating Avijja being directed and focused right atbeing directed andfocused right reallyisthisthing? Isthis it.What The this thing?Ihave investigated everything else, but what isthisthing?” the investigation at this point.Onenow raises is thequestion:“What that timeone doesn’tknow this. protectiveness andpossessiveness isaburden tothecitta , but during that oneis being possessive of—one doesn’tknow what itis. This contact with it, one will immediately to remedy it. But the thing try soon as anything comes into and mindful. As is extremely vigilant possessive, notallowing orimpinge anythingtotouch uponit.One protective and extremely is One purification. workof the doing ally the timeofonewho isconstantlyexerting, andonewho iscontinu- luminous, that Isay willbeNibbāna allthetime,. When Irefer toall understanding that and isallthetimebrilliant itisthisthing,which one cannotmake outwhat avijjā reallyis. Onethenends upwiththe with myinvestigation. Itcanreallybewilder one, totheextent where tion, and of the gratification in that experience. is Such the way it was attraction andthecauseofone’ssatisfaction indoingtheinvestiga- can attractthis istheonlyplacewhich It is the cause ofthe theheart. still keeps uphisinterestandscrutiny, hewillstillbeable toknow, for him about this.exhort However, in spite of this complacency, if he become complacentif he doesn’t have anyone to forewarn him and is the point where an intent and indefatigableThis practitioner can level. process ofchange isassubtlethesubtletyofDhammathis This changing. on keeps how it is fluctuating. this is catethat And it manifests itschangeability by becomingslightlydullenoughtoindi- avijjā-contrivedis notconstant.The vestigation, becauseat thislevel oneisextremely watchful. sukha This appears alsoexhibits itschanges. Itthenbecomesacauseofone’sin- sukhathat appears at arises point. The that point,butsukha that the It is not until the time is ripe thatIt isnotuntilthetimeripe onebecomesinterested indoing cancauseonetobecomecomplacent. isthepointwhich This then begins toconcentratecitta thenbegins at thispoint, while paññā isalso sukha isnotstable. Sometimesit Investigating Avijja 303 Forest Desanas - that turns around to look at turns to look at around is the paññā that paññā of this level The can arise. That is, one has now become inter one has now That is, paññā can arise. This is how the termination point or the end. When and in- the termination paññā contemplates ested at that point. One then investigates at that point. Looking in ret- point. Looking that at point. One then investigates that ested at quite involved this thing is really investigated, I have what at rospect and right to precise, said here is brief, I have But what and unusual. as it is the point, and enough to bring in as much the point across This Whatever can be summarized as follows: to do so. appropriate appears, Whatever investigate. one must is what that itself, manifests . Thisit all has to do with sammati to the subtle Dhamma that refers bright and very is that point the heart.the within appears Finally, right concentrate . One must avijjā luminous is precisely the spot of there with paññā. This is also one form of a natural particular nature One everywhere. similar to all of the other sabhāva-dhammas process, - and protective possessiveness one’s but it as ‘I’ or ‘mine’, cannot take it one is taking it as ‘I’ and ‘mine’. Consequently, that ness indicates paññā keeps This path. is how on the wrong one is going means that looking back at in. What is this thing? It is like and moving probing one can see the earth, When the sky and one looks outside, oneself. comes else within that the fieldeverything of one’s vision. Butwhen to see oneself. able one will not be oneself, one doesn’t look at the truth, or not yet the truth? are the of these ? All the truth,avijjā vijjā or Is this yet or not One then ariseperplexing one’s investigation. out of that questions Why approach: is with the following investigation on with the keeps it is really the truth, If why and possessiveness? there protectiveness also is it care of Taking care? or protectiveness for there the need is then this thing must If this is the case, and a responsibility. a burden and care or be one form of harm has protectiveness still to one who trust one should not put one’s upon although one still a thing that or not— it is the real avijjā this thing is—whether what doesn’t know the experienced difference the seen or between never has one since and vimutti between , or in other words, vijjā and avijjā true genuine . sammati Forest Desanas 304 Investigating Avijja is nothing to retain them and there is no one to possess them. The is nothingto retainthemandthereis noonetopossessthem. The up, they will immediately cease, passaway anddisappear, for there solved away, leaving soon as they nothing are behind. concocted As is becausethat containerorvessel particular has already beendis- the khandhas canstillbecreated, of but thereis nothing toretain them.This way natural the following up concocted is that Everything matter how much water ispouredintoit,nonecanberetained. Finished! Once thisthinghasdissolved, thereisnothing tostrive for anymore. to thisthing. is therealavijjā. This Everything was done for this thing. happy,Being thatwashappy.specifically ‘I’ referswas this ‘I’ it This was this‘I’that was Beinglight,itwas bright. this‘I’that was light. “knowing” was itwas concerned, this‘I’that knew. Brightness—it unbroken. Whatever oneinvestigated, it was for thisthing. faras As burden istotallyshedoff. before, once it appears, one does nothave iswhen the anydoubt. This nature Eventhe neverthat has purified. one is though it across come as isnothingtoappear peared, thenthereisnothingleftbehind.There that thisthingwas isbecauseoncethisthinghasdisap - avijjā. This ishes. Itisonlyafter the disappearance ofthisthingthat onerealizes at oneinstant.Oritcanbesaidthat over itjustturns andthenvan- just happens It flash. lightening a dissolvessuddenly.to similar is It these things. thing. thingjust Butitis notsowiththisparticular This that onehasnow istheway understoodthem.That that itiswith they happen atconcerned, thetimewhen onecanfeel withinoneself all theotherthings. farasthecessation As ofalltheotherthingsis thingceases,as they thisparticular are. itdoesn’t go When outlike investigation ofthesethingsthat toseeaccording tothetruth appear things—that isthe is, ofholdingontothem.This notfor thepurpose vestigates, itdoessointhesameway that itdidwithalltheother sammati anymore. remainsisnotlike What theotherthings—itis This canbecomparedtoapotwhose bottomhasfallenout.No This It was thisthingthat was taken as‘I’—thiswas when itwas still Investigating Avijja 305 Forest Desanas - , and has the under avijjā , is the state , is the state and magga nirodha , samudaya But this nature doesn’t know itself. The Lord Buddha called this called The Buddha Lord itself. doesn’t know But this nature of bind, and two of them two Truths, Noble Among these Four cover up like the cover of a pot, covering the of a pot, covering the cover up like cover dukkha and samudaya , but as soon as one turns around and realizes this, as soon as one turns, but and realizes this, avijjā around the genuine it, then this As soon as one knows away. then this thing just dissolves As soon as It will then disintegrate. thing cannot remain standing. and being of a pot the cover opening it is like this thing fades away, only this thing that to see all the things contained within it. It was able The truth, which the is apart ultimate from up. everything covered dukkha, Truths: Noble Four or bind? They unbind them unbind. What do they bind this pure removing it, by unbind means to reveal it. To enshrouding citta by state one can see the true and natural of concealment, so that the veil truths But the two been so. the truth For of it has always of purity. of Theit. within contained things the see to possible not is it that so pot and Magga or exposes. reveals , whichmagga is one’s mode of practice, within the is contained one can see what it, so that uncover nirodha of puritythough the state has Even are. they pot, seeing what clearly . But on the dukkha and samudaya out by it is blotted existed, always and they are on the correction and nirodha other hand, magga side, It is this of purity. is this state it. That which reveal will expose they - con is fully a possessor is no longer there that knows that nature It satiated. completely is that This nature the is itself. tented within This- of content rid and care. all responsibility of is the state has got this nature, concealed that this avijjā It was the absolute state. ment, or citta, of the wonder the natural seeing one from and which prevented this and saw Instead, one took thing. which true is the and natural becomes ob- therefore, One, thing. and wonderful a natural as avijjā of this and possessive protective sessed, “My citta thinking that by this thing is ‘I’ and ‘mine’, standing that my citta is is bright my citta is bold and courageous; and luminous; .” everything my citta knows happy; Truths. Noble the Four is distinct from It is the truth that of purity. Forest Desanas 306 Investigating Avijja them, going onlike thisstepbyway step;thisisthecorrect todoit. ever appears withinthefieldofhis awareness, and get tounderstand ing aboutit,asthisisnottheway. Insteadheshould investigate what- pointisthatthe crucial hemust notengage inspeculating orimagin- and passedbeyond it,hewillbeable onvery toprogress quickly. But the way who oftacklingitfromhasknown, ateacher experienced, learned has he wide. Once his not of is work scope that the find will point finally dissolves away. One who has investigated up to this level the internal are. The external one nolonger conceives uptheillusionofself. Butexternally, allthe off. istheendofit.Onceonehasattained That tothestate ofpurity, vimutti, thenatural state ofpurity. iswhere theburden This isshed called that nature becomes an absolute or unconditioned nature, is which sammatis have overcome the other two and corrected though onedoesn’t know that thisthingis avijjā, ifonestillkeeps on on investigating. One has one hasgot totherealavijjā , onedoesn’tknow what itis. Butonekeeps and divisions ofavijjā areinvolved numerous andexpansive. Sowhen root hasbeenpulledout,thenthey willallwitheraway. branches The iswhere themainstemis,point. This andwhere theroot is. Oncethe traces thembacktotheroot, they willthenleadonebackto thisone can extend very farandwide. soon asonetakes holdofthem,and As and creepersthat grow inoneplacebut canspreadanywhere. They and divisions.All theotherthingsarejustitsbranches Itislike vines then pass away. sammati. then that istheendofproblem. state that ofpurity dukkhaandsamudaya conceal.Onceitisexposed, refers specifically to this thing. This is the genuine is This thing. this to specifically refers Avijjā These two arephenomena—theyThese are truths dukkha andsukhawithinoneself, ceasestobeaproblem when this vimutti, andthisiswhat isrevealed. istheunveiling This of , the external worldlyloka-dhammas, theexternal things, stillremainasthey Nirodha is Dukkha and samudaya are also , which refersloka-dhammas, which to the good and evil and sammati. Once having manifested themselves, they , so one keeps on investigating.on keeps one Evenso paññā, sammati. Once the two . The magga is sammati. The sammatis, then avijjā.

Investigating Avijja 307 Forest Desanas

will then become the become then will viññāṇa . Whenkilesas. particular that and saṅkhāra saññā, vedanā, cakka, the cycle and rebirth. The of birth, death under citta Rūpa, vaṭṭa , then correspondingly, all the khandhas will be equally de- kilesas, then correspondingly, This is the demolition of the generating source. This the is when source. This generating is the demolition of the All the external things that one used to be involved with will still one used to be involved All the external that things is the origin of birth,Avijjā the originorigin and the of kamma of filed. citta is without any kilesas, then these khandhas are also free of the But if the heart just instruments. is tainted by kilesas. They are now the are now entirely . Thekhandhas become entirely khandhas khandhas are now the with do to nothing having pure, come into contact, but they just come and go, and do not get in to take in to take get and do not just come and go, they come into contact, but They and residence rightup roots merely anymore. within this point this clarity One can also see with absolute that come and go. pass by, One has seen previously, on with anything. does not continue nature used to carry Once this this nature on with things. how step, step by So concern- one then knows. on with anything, goes no longer nature or not, one will be born as to whether again ing birth and existences, about it, because one’s it will not be necessary one to speculate for continues Once it no longer to one. indicated has clearly present state then there is or existences, up any more lives on building on or goes has source since the generating in the future, no birth to follow or life nor erect any cause up itself, build no longer It will been destroyed. it used to do in the past. like itself, for perpetually of avijjā up birthsthe control rightexistences and builds to be but of this citta not to remain still, It is the nature within itself. in pursuit and accu- It goes births and existences. constantly creating down Usually it collects things to push itself itself. things for mulates . Once avijjā of kamma is to exterminate the wheel destroy To morally. there will be no rebirth. it is obliterated, the investigating, then this is the correct way of doing it. Consequently, it Consequently, doing it. of the correct this is then way investigating, It will is be like The revealed. when one is of state eating. fulfillment What I have clearly. see it very one can so that appear will steadily here is a summary. of avijjā to you related Forest Desanas 308 Investigating Avijja when the attachment, the ing oneselffrom dukkha,therearetwo points. thetime tricky During aspect. that itwould over—it turn justhappened ofitself. isthesubtle This Avijjā thenceasedat that moment.Itwas notforeseen oranticipated over.flipped suddenlyover. just itself It turning suddenlyworld by world—that is, ifoneuses theworld intoanew asasimile. Itturned in asinglemoment.Itwas itselfover asifithadturned intoanother tracted one’s attention. At the time when avijjā ceased, it happened a time that onehadnever thoughtofbefore. It was an instant that at- when thisthing cametocease. Ithappened at asingle moment.Itwas my own andinvestigation, experience there was instant a particular disappear, then they consequently dissociate by themselves. From either. arecausesthat themtogether. bring There thesecauses When urally. Butwhen they merge together, thenonedoesnotforce this are notconnected. while thisone, thing. isthecitta,alsoanotherdifferent which They Onealsoknowsand itdoesnotintermix. that evil isanotherthing, there is nothing to build itself up anymore. Good is one kind of virtue Buddha madehisutterance. Oneknows withinthepresent,that right anymore.will nottake upbirth Itwas thesameway when theLord tegrated, then there is no longer a builder. One then knows that one geared towards lives andexistences. Butoncethat nature hasdisin- round continually,to turn around issolely because allofitsturning possessed by therevolving mover. wheel astheprime Itwillstillhave isthenaturecitta. Itcannotremainstill.Such ofthecittathat isstill the khandhaswillalwaysThat isthe bedefiled. way itis. the the factors that If willenhanceandstrengthenthekilesaswithinheart. In following theBuddhist path offree- ofpractice; for thepurpose separationThis isnot forced, but issomethingthat happens nat - ceaseless building up of livesThe andexistences is the way of the citta ispure, thenthekhandhas are also pure. Nothing is defiled by kilesas. Butaslongthecittaisstilltaintedwith,then upādāna, between the body and the citta, is Investigating Avijja 309 Forest Desanas - was at its at citta was . Looking at my body, I could my body, citta. Looking at and murmuring to myself how fantastic this to myself how citta and murmuring I used to spend time developing my practice at Wat Doi Wat at my practice developing to spend time I used This is what it said: “Wherever there is a centre or nucleus of the of nucleus or a centre is there “Wherever said: it Thiswhat is Dhammachedi, of Ven. Ajaan Kong Mar. It was there where I was I was there where It was Mar. Ajaan Kong Dhammachedi, of Ven. so time the citta was . Duringthe question of avijjā that puzzled by luster radiance, the All it. by awe-struck and amazed was I brightthat the in lost was I it. within gathered all had marvel, and splendor, of the wonder ofmagnificence the being cut off, and they are going their separate ways, there is a twist is a twist there ways, separate their going are and they cut off, being places that These this point. to it. There’s is at two are the trap another there should not be Apart these, from misperceive. can a practitioner places. these two It is only at any doubt. not see it at all. Everything that I looked at seemed to turnedhave The into the all space empty. element. was Everything Indeed, of birth the source is where is. that is, spot or nucleus the ever comprehend this. I could not Before, nucleus. it referred to this very - it is still the nu it is, wonderful how No matter in fact, a spot. It was, But once is readily discernable. It is a spot that wonder. cleus of that a spot, because this then there is no longer disintegrates, nucleus that . This it is still sammati of its subtlety, . Regardless spot is also sammati . avijjā I call the true and genuine is what one who knows, that is where the source of birth is.” That nature ac- That nature of birth the source is where is.” that knows, one who and There of this knowing is a nucleus actually tually has a focus. I so this point was, not considering what But then I was brightness. and medi- in contemplation really puzzled. Then I concentrated was turnedhad I hind-sight—after in my was It question. this on tated I problem—that this solved finally had and point, this to investigation wher that had foretold of this guidance that realized the implication brightest. While I was lost in amazement and awe, I was actually lost I was brightest. in amazement and awe, lost While I was Speaking in terms of the subtle Dhamma, in delusion unknowingly. admiring the I was while this is one form of delusion. But fortunately, the of magnificence It was me. within arose the Dhamma unexpectedly citta had become, to me inside. talking as if someone was Forest Desanas 310 Investigating Avijja right and proper approach to it. The part that part and does propernot cease will not approach to it. The right uncovering itall.Whatever shouldcease, isthe letthem cease. This not waver, but must intorevealing wholly commitone’seffort and refers tothepracticebe attached at toit.This thisstage. Onemust definitely hesitance, will any one is there If it. fitting do most to way down. Don’tleave anythingbehind. Wipe themallout,for thisisthe along with avijjā, letitbe. Oneshould go aheadandcutthem right on to avijjā. So if thecitta should be exterminatedsimilar to clinging thecitta,itis avijjā issubtleanditinsidethecitta.Ifonecherishes if oneshouldcling,thenitissimilartoholdingon toavijjā, because when oneknows withinoneself?Butonemust not bepossessive, for one wants tosay that onehasn’tretainedthis, how this canone assert isjustthewayThat itis. one who knows that allofthesethingshave ceaseddoesnotcease. ceases, but theonewho knows thesecessations doesnotcease. The else Everything cease. not will notcease.will is, That thispurecitta Whatever must arises cease. Whatever isrealandinitsnatural state, while doingthisinvestigation. Butnothingcanescape from thetruth. iswhat it.This onehas to commitoneself let itbe. Don’tcherish if thecittashouldceaseduetopower oftheinvestigation, then Evencease. it let then cease, should know.anything to If get to just they willunavoidably becomeattached toit.Allthat isneeded protective ofthisthing. Ifthisdrastic measureisnotapplied, then that out.Butjustdon’tholdontoanything. purity,stateof this find experience let’s to anything hilated,without thestateand experience ofpurity. Shouldeverything betotallyanni- let ithappen. Let’sget toseewhat willbethethingthat willrealize citta should be completely destroyed from by the investigation, then investigate.the must if theyEven but cherish, not must They thing. when they have got tothispoint,they must notbeprotective ofany- Now ifonewants tosay that onehaswithheldthis, onecan. Orif ofpreventing isfor thepurpose This themonksfrom becoming Whenever myfellow Iexhorted bhikkhus,Ialways toldthemthat Investigating Avijja 311 Forest Desanas . Nibbāna over over Parinibbāna , this state of state this , avijjā cease, then let it cease. But in fact the citta does fact in But it cease. let then cease, citta , with the time and place, or with the element aggregate. or with the element aggregate. , with the time and place, sammati All of the sāvakas it is. is the way that investigated, I have what From But the truth of purity principle That itself is unchanging. state Consider the following example: When example: refuge a bandit has taken the following Consider This the principle of truth is the absolute truth. has known One who in the principle of truth. The one will believe important point is that should not hold anything back. Whenthe time to exterminate, it is who had seen the truth of the Lord Buddha had all accepted the Lord Lord accepted the had all truthseen the had who Buddha of the Lord They accepted him on the basis of the principleBuddha. of truth, and based on Their acceptance was or concepts. not based on appearances way experienced,the like just similarly had they truth living the that them. It is an accep- had experienced before Buddha the Lord that from Whether one is near or far away faded away. has never tance that diminish, as the truth is identical. this will never Buddha, the Lord the Even fact the that Lord had Buddha passed into both during the time when of purity, remains to be the state always and when into one one has away is finallystill passedalive, has been totally this after avijjā know to only gets But one not cease. purityof has state this precious that realizes One now burneddown. of this state has ceased, then avijjā . Once avijjā up by been covered disappearingof Instead with purityrevealed. is , then of avijjā But if one becomes possessive purity does not vanish. it through. it and will not make to one will become attached is not 2,500 in ago, years conflict with this truth, since has that to do with in a house, if we want to save the house, then that will allow the bandit the bandit will allow then that the house, save to want if we in a house, it is deemed necessary But if this house, to burn us. down at to shoot the house and consequently to save want do it. If we must then we to more damage then it will cause on living, the bandit to go allow to sac- have So we house. than the more valuable are much things that we should set fire to rifice this house manner and set fire toit. In like the Should . avijjā cease under any circumstances. Regardless of what one may assert,one may it of what Regardless circumstances. under any cease will not cease. Forest Desanas 312 Investigating Avijja come one’sdoubt. it and realized that it was a piece of wood, one would then have over if onewas onewould stilluncertain, jumpagain. Having examined seeing that it was not a snake, one then loses one’s apprehension. But thinking that it’sasnake, onethen jumps intotheair. Checkingit and deceived oneself, constantly fooling one. and Steppingonabranch were drawn withinthecitta did not vanish. was This the thing that sequently passedaway anddisappeared: thementalimages that when onehad seensomethingorwitnessedsomeevent sub- which oneself, while theobjecthadalready disappeared intotheblue. Like ing picturesandimages. Oneusedone’sown ārammaṇa todeceive that they were andthusbegan andsuch, theprocess- ofform such into one’seyes. Before, when onesaw things, onebegan toimagine will notdeceive oneanymore. Itwas onlyoneselfwho threw dust sights,the All sounds,true.Everything is smells, tastes, touches,and therewillbenothingtofoolis eliminated. oneselfanymore. Then isreallysad. time. This people mightfool ussomeofthetime, but we fool ourselves allofthe istheway inour presence.this right This we deceive ourselves. Other does deceiveIt us.easily can device,it any using Evenwithout self. citta hasathousand-and-onefaces. Itcanreallymanifest as‘I’and there isnothingelsethat deceives. Butwe take itasIandSelf. The fool from oneandmake thesethings, onebecomedeluded.Apart is nothingelsebut thesethings—thethingsthat andcease. arise They arethethingsthatThey deceive andcauseonetobedeluded.There them andknow andcease. themall,becauseallofthesethingsarise and nowhere within the heart, all arise else. One must keep track of Evil, it. of aware be must one arises, good When ing becomesmanifest, thenonedoesn’tknow what toinvestigate. must take that appearance astheobjectofone’s investigation. Ifnoth- vestigate so that one gets to know everything. Whatever appears, one one must anything. get ofallthem.Don’tcherish Onemust rid in- Once one has corrected one’sown Once onehascorrected deception,thenalltheharm sukha anddukkha, - Investigating Avijja 313 Forest Desanas It is likewise with one’s practice when one has investigated, and has investigated, one when practice with one’s likewise It is known what it is, one then loses, one’s doubt. When one knows When one’s doubt. one knows one then loses, it is, what known one then will have such and such so, is so and that within oneself these things what doesn’t know If one rid uncertainty. of one’s got The in suspense. one will hang alarm of the citta is and anxiety are, Nothing else in the Dhamma. only be curbed by boundless—it can medi- inclined to be to good therefore is it. It can do world this whole one if Even out. way a find inevitably will contemplate—one and tate It it through. to make one will still be able a mountain, by is blocked When on one keeps of investigation. the power by can be achieved solution the come across one will eventually and examining, probing - and effect comprehended the cause relation Having to the problem. In the beginning stages, the riddle. will then see through one ship, when climax, the at Finally, graduallybe will puzzles these solved. all in one instant. will happen all, this once and for is uprooted avijjā

Glossary This glossary covers many of the Pali words and technical terms used in this book.

abhidhamma: (1) In the discourses of the Pāli canon, this term simply means ‘higher Dhamma’, and a systematic attempt to define the Buddha’s teachings and understand their interrelationships. (2) A later collection of analytical treatises based on lists of categories drawn from the teachings in the discourses, added to the Canon several centuries after the Buddha’s life. abhiññaa: Intuitive powers that come from the practice of concentration: the ability to display psychic powers, clairvoyance, clairaudience, the ability to know the thoughts of others, recollection of past lifetimes, and the knowledge that does away with mental effluents.

Ajaan: Teacher; mentor; Pāli, ācariya. akāliko: Timeless; unconditioned by time or season. anāgāmī: Non-returner. A person who has abandoned the five lower fetters that bind the mind to the cycle of rebirth, and who after death will appear in one of the Brahma worlds called the Pure Abodes, there to attain Nibbāna, never again to return to this world. Forest Desanas 316 Glossary his noble disciples. levelof highest the and Buddha the for title A rebirth. further for destined not effluents, thus mental is of who and free is heart whose rebirth, of cycle the to mind the that bind fetters the of ten all abandoned has who filement, mind. ānāpānasati: anupādisesa-nibbāna: anicca: anattā: bhikkhu: bhāvanā: avijjā: asubha: āsava: ārammaṇa: arahant: complacency. and lust to antidote an as body the of aspect this of contemplation mends and thePāṭimokkha inparticular. rules the with accordance in virtue heightened of life livea to the floodof round ofdeath andrebirth. ity, create and mind views,ignorance—that the and of “flowbecoming out” three grounds for meritorious action. for meritorious three grounds passing away. extinguished fire whose embers are cold); the maintains one›sattention andmindfulnessonthesensations ofbreathing. Mental effluent, pollutant, or fermentation. Four qualities—sensual - fermentation. Four or pollutant, effluent, Mental goac; bcrd wrns; euin bu te aue f the of nature the about delusion awareness; obscured Ignorance; Inconstant; unsteady; impermanent. Inconstant;unsteady; impermanent. Not-self;ownerless. A Buddhist monk; a man who has givenlifeBuddhist has householder’s whoA the man up a monk; Mental cultivation or development; meditation. The third of the of third The meditation.development; cultivationor Mental ntrciees lahoees funs. h Bdh recom- Buddha The foulness. loathsomeness, Unattractiveness, A ‘worthy one’ or ‘pure one’; a person whose mind is free of de- of free is mind whose person a one’; ‘pure or one’ ‘worthy A Preoccupation; mentalobject. Mindfulness of breathing. A meditation practice in one which

Nibbāna with no fuel remaining is (the to analogy an Nibbāna ofthearahant after his in general, in Vinaya Glossary 317 Forest Desanas - - karuṇā - (compas kammaṭṭhāna that mettā (goodwill), , the term is most often most is term the , kammaṭṭhāna . Also, . principlesNibbāna Also, of behavior that (1) Event; a phenomenon in and of itself; (2) mental mental (2) itself; of and in phenomenon a Event; (1) Intentional acts that result in states of being and birth. and being of states in result that acts Intentional Painful feelings. Painful The four “sublime” or “divine” abodes that are attained Literally, ‘basis or of ‘place work’ Theof refers work’. Literally, word Walking meditation, usually in the form of walking back and Suffering; pain; distress; discontent. Awake; enlightened. An epithet for the Buddha. the Buddha. epithet for enlightened. An Awake; Aversion; hatred; anger. One of three unwholesome roots in the mind. roots One of three unwholesome anger. hatred; Aversion; Mind; heart; state of consciousness. Mind; heart; state kammaṭṭhāna include all the forty classical Although themes. meditation human beings ought to so follow as to fit in with the right order natural of things; qualities of mind they should develop so as to realize the inherent quality of the mind in and of By itself. extension, “Dhamma” (usually - capi Thusthe things. suchteaches that doctrine any denote to also used is talised) experience direct the and teachings his both denotes Buddha the of Dhamma which those teachings are aimed. , the quality at of Nibbāna quality; (3) doctrine, teaching; (4) kamma [Skt. karma]:[Skt. kamma kammaṭṭhāna: dukkha-vedanā: dukkha: dosa: dhamma [Skt. dharma]:[Skt. dhamma citta: caṅkama: buddho: brahma-vihāra: tain meditation themes by which the forces of defilement), (kilesa craving (taṇhā), and ignorance ) (avijjā may be uprooted from the mind. In the or dination procedure, every new monk is taught five basic form the basis for contemplation of the body: hair of the head (kesā), hair of the body (lomā), nails (nakhā), teeth ), (dantā and skin (taco). By extension, the in engage to said be may meditator every to the ‘occupation’ of a meditating monk: namely, to the the of contemplation of ‘occupation’ cer a monk: meditating namely, forth along a prescribed path. forth along a prescribed path. (equanimity). and upekkhā (equanimity). joy), (appreciative sion), muditā through through the development of boundless Forest Desanas 318 Glossary stinacy, violence, pride, conceit,intoxication, andcomplacency. rancor,hypocrisy, arrogance,envy, miserliness,dishonesty, boastfulness,ob- their various forms, which include things malevolence,such as greed, anger, by AjaanMunandSao. used to forestidentify the Thai traditionparticular lineage that was founded kilesa: khandha: nimitta: nirvāṇa]: [Skt. Nibbāna majjhima: magga: Lokavidū: kusala: kamma) leadtosorrow. ness and a favorable outcome. Actions by characterized its opposite (akusala- happi - in (eventually) result to bound is (kusala-kamma) quality moral this away ofan arahant. passing final the others,Awakening; in of experience the denotes contexts heres to its fuel; when extinguished, it is unbound.) “Total ad- or seizes fire burning Buddha,a the of time atthe taught physics the to of a fire, the it connotations carries of stilling, cooling, and peace. (According that can be described or defined.As this also term denotes the extinguishing from the mental effluents, defilements and the round of and rebirth, from all ing, thepath andthepath tonon-returning, toarahantship. - once-return pathto the seven times), only atmore most reborn be will one the pathstream to (entering to stream-entry paths—orrather,levelsrefinement—are transcendentfour of pathwith one pyia phenomenon), (physical ing—rūpa of cling- bases five The general. in experience sensory of and personality saṅkhāra (thought)andviññāṇa(consciousness). Wholesome, skilful, good, meritorious. An action characterized by characterized action An meritorious. good, skilful, Wholesome, (passion), Defilement—lobha Path. Specifically, the path to the cessation of all suffering. The four The Path. suffering. Specifically, all cessation of the path to the Mentalsign,image, orvisionthat inmeditation. may arise Heap; group; aggregate. Physical and mental components of the of components mental and aggregate.Physical group; Heap; Knower ofthecosmos. Anepithetfor theBuddha. Middle; appropriate; justright. Liberation; literally, the “unbinding” of the mind the of literally,Liberation;“unbinding” the (aversion)and dosa (feeling), vedanā Nibbāna ensures , thatwhich (perception), saññā (delusion) in (delusion) moha Nibbāna” in some Glossary 319 Forest Desanas khandhas that Condition of nature; any phenomenon, property event, Total Unbinding; Total the complete cessation of the Once-returner. A person who has abandoned the first three of three first the abandoned has who person A Once-returner. The basic code of monastic consisting discipline, of 227 rules Direct, first-hand realization of the Dhamma. Direct, first-hand realization Theoretical understanding of Dhamma obtained through read- The of Dhamma, as opposed to mere learning). practice (pariyatti Road, path, way; the means of reaching a goal or destination. The destination. or reachinggoal of a means the way; path, Road, Cessation; disbanding; stopping. stopping. disbanding; Cessation; Conviction, faith. A confidence in the Buddha that gives one the Fruition. the Specifically, fruition of any of the transcendent four Wisdom; insight; intelligence; common sense; discern- ingenuity, Lust; greed. The canon of texts preserved by the Theravāda school and by - exten ). (pāramīs perfections ment. One of the ten or quality as experienced in and of itself. ing, study, and learning. ing, study, sion, the language in which are composed. those texts sion, the language . arahant of an occurs upon the death the fetters that bind the mind to the cycle of rebirth, has the weakened - fet sakadāgāmī: sakadāgāmī: saddhā: sabhāva-dhamma: sabhāva-dhamma: rāga: rāga: phala: paṭipatti: paṭipatti: paṭivedha: paṭipadā: Pāṭimokkha: pariyatti: pariyatti: parinibbāna: paññā: Pāli: nirodha: Middle Way ) (Majjhimā taught Middle Paṭipadā Way by the Buddha; the path of practice truth.described in the fourth noble willingness to put his teachings into practice. Conviction becomes unshak- of stream-entry. upon the attainment able paths. for monks and 311 for nuns. monks and 311 for for Forest Desanas 320 Glossary one from falling away from the eightfold path. Also, the training precepts training the Also,path. eightfold the awayfrom falling from one thought-formations withinthemind. five the of one specifically, (as more or,conditions, by fashioned result. that things fashioned the and fashioning, of process the mental), or (physical things thatfashion tors mind, andmentalevents, viewed inandofthemselves asthey occur. Buddha; theBuddhist religion. disciple. thing conjuredintobeingby themind. tion orpreoccupation, usuallytoastate ofone-pointedness. reborn inthisworldreborn onlyoncemore. be to resistance,deathdestined and after whois passion and sensual of ters sāvaka: samādhi: sallekha-dhamma: sīla: satipaṭṭhāna: sati: sāsana: saññā: saṅkhāra: saṁsāra: sammati: direct knowing andseeingofrelease. the and release panionship, concentration,discernment, virtue,persistence, uninvolvementcom- seclusion, in has, one what with content wants,being label. Mindfulness, self-collectedness, powers ofreference andretention. Virtue, morality. The quality of ethical and moral purity that preventsthat purity moral and ethical of Virtue,morality.quality The Act of memory or recognition; interpretation; allusion; perception; allusion; interpretation; recognition; or memory of Act Literally, “message.” The dispensation, doctrine, and legacy of the of legacy and Literally,doctrine, dispensation, “message.”The Literally, ‘hearer’. A disciple of the Buddha, especially an especially Buddha, the of disciple A Literally,‘hearer’. Concentration; the practice of centering the mind in a single sensa- Conventional convention;reality; relative any- supposition; truth; Transmigration; theround ofdeath andrebirth. Formation, compound, fashioning, fabrication the forces and fac- Foundation of mindfulness; frame of reference body, feelings, ois f ovrain o efcn defilements—few effacing for conversation of Topics can refer to anything formed or formed anything to refer can Saṅkhāra khandhas) arahant Glossary 321 Forest Desanas . Pāṭimokkha The disciples. arahant bhikkhus’ way of life. is the second theme second the is Sīla forms Vinaya the core of the Buddhist , ensuringNibbāna one that will be reborn at Stream winner. A Stream person winner. who has abandoned the first three of Literally, “one who has )” trulyor “one (tathā-gata gone who has Literally, Consciousness; cognisance; the act of taking note of sense data and data sense of note taking of act the cognisance; Consciousness; —“the Dhamma-vinaya doctrine and discipline” is the name the The monastic discipline, spanning six volumes in printed text, Feeling—pleasure, pain or neutral feeling. pain or neutral Feeling—pleasure, Pleasure; ease; satisfaction. Persistence; energy; effort. Persistence; The cycle of birth, death, and rebirth. This denotes both the death and death the both Thisdenotes rebirth. and death, birth, Theof cycle )”, an epithet used in ancient India for a person a for India ancient in used epithet an )”, (tathā-agata authentic become it usually the denotes highest spiritual In has who Buddhism, attained goal. his of any denotes also it occasionally although Buddha, the viriya: viññāṇa: Vinaya: Vinaya: vedanā: vaṭṭa: Tathāgata: sukha: sotāpanna: that restrain one from performing unskillful actions. actions. unskillful performing from one restrain that in the gradual training. ideas as they occur. ideas as they the fetters that bind the mind to the cycle of rebirth and has thus entered the entered thus has rebirthand cycleof the to mind the bind that fetters the to “stream” inexorably flowing most only seven more times, and only into human or higher realms. more times, most only seven rebirth of living beings and the death and rebirth of defilement within the mind. whose whose rules and traditions defineevery aspect of the The essence of the rules for monastics is contained in the conjunction of the Dhamma with the religion: to the religion he founded. gave Buddha www.forestdhamma.org