Bhikkus who are fearless and resolute

Venerable Acariya Maha Boowa
Wat Pa Baan Taad
June 5, 1979

Translated: Achaan Sudchaad

No race of people living on this Earth without any exception lives in isolation. People of every country live in groups, forming societies, 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 be involved with one an other.

With us Bhikkus, who are fearless and resolute, we 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 Bhikkus and the laity are different from one an other. The traditions and discipline of the Bhikkus follow the rules of Dhamma and Vinaya and therefore in all our conduct and behaviour we must conform to the principles of the Dhamma and Vinaya. We also have to be mindful of our thoughts and of which way they are going. We have to be concerned with the morals of it and whether this thinking is going in the right or the wrong way for it is still possible that even if we are not going against the Vinaya we could be going contradictory to the Dhamma. To break the Vinaya is a grosser offence while breaking the Dhamma is a more subtle offence. They are all the work of the Kilesas and that is why we have to be careful for we are here for the purpose of overcoming and correcting the Kilesas. We must not take these thoughts lightly. Our actions of body and speech that we exhibit when we communicate with our peers must be watched and observed. Whether we are living in seclusion or in company with our fellow Bhikkhus we have to be mindful of our conduct and behaviour. We have to be observant of the rules and the discipline which is the Dhamma and the Vinaya.

This is our path and we cannot let go of it. When we live in company we have to follow the traditions, the rules and the disciplines of the society that we are living in, and this is the society of the Bhikkhu. The laity have their own laws and customs to govern themselves. They have their own ways and customs which are of a coarser nature as they are not very strict with their behaviour and conduct. It is not like the way of the Bhikkhu. Speaking from the principle of the one who has gone forth, the Bhikkhu must be careful at all times and be mindful and observant of all his behaviour and conduct; every action of body speech and heart, in all postures. We are now living together in company and this company is made up of varying temperaments and personalities. We bring with us our own ways and habits. The core of our personality and character is our own unique thing. We have to realise that these are each individual traits. We have to be vary careful when we exhibit our own personal traits.

The conduct and behaviour that goes contrary to the principles of Dhamma and Vinaya and the conduct and behaviour that affects and disturbs our fellow Bhikkhus are not considered as traits and personality. Every one of us here must therefore be very careful and be cautious and vigilant for this is the way of maintaining peace and harmony amongst ourselves who are living together. This is the way of preventing any trouble from arising. It is as if we are all of the same organ. Our practice of the chaste and holy life will flow smoothly for there will be no mental hindrances or any Sa~n~na Aramana arising from this way of living together. There will be nothing to menace and trouble the heart, keeping it in a state of confusion and agitation and preventing it from becoming calm as one tries to develop the practice of Sammadhi. For this reason we have to be vary careful and vigilant. All of us have to bear this well in mind, that we are now Bhikkus.

We must maintain our status of the Bhikkhu, both in our hearts and in our behaviour, conduct of speech, and bodily action. We have to make sure that they don't affect and disturb other people. As far as conceit and snobbery is concerned, this is directly the work of the Kilesas. We have to consider them as antagonistic to ourselves and we also have to consider them as inimical to our fellow company. We must not exhibit them by splashing them around and hurting everyone around us as this is just the way of spreading filth and destroying happiness. This is especially so in the circle of the Kamatana Bhikkhu which is of a very subtle class of people. Our behaviour and conduct is subtle and refined for it conforms to the principle of the Dhamma and the Vinaya. This subtlety and refinement does not come from any unestablished principle. We follow the principle of the Dhamma and Vinaya as our way of practice, for the principle of the Dhamma and Vinaya is of the most subtle and refined nature. We will be able to see this clearly when we practice in the way of developing our heart.

The more refined the heart becomes the more will we be impressed with the subtlety of Dhamma. But at the same time the Kilesas will also become correspondingly more subtle so we must not be complacent and take them lightly. We always have to be vigilant. The happiness that arises from living together is the consequence of each one of us being careful and cautious, mindful of our Kilesas and preventing them from exhibiting themselves. For this is just the way of disturbing ourselves by causing us to become sad and gloomy. At the same time it also affects and disturbs others by creating Sañña Aramana in those people such that they cannot live in peace for they always have enmity and aversion within themselves. This will principally damage the work of Bhavana. Even if there are no Sañña Aramana arising from trivial matters it is still very hard and difficult to practice Bhavana. This is because in the Citta there is a natural process that constantly pushes the Citta into thinking and concocting about this and that which just disturbs and incites oneself to become confused and in a state of chaos to the extent where one cannot enter into calm in spite of the fact that one is striving in the exertion for the development of calm.

This is how the Citta normally is and when there are other matters and problems to become involved with the Citta then it is like adding fire to it which will only afflict it with more troubles and strife. At the same time this will spread out to other people who happen to be living together thus causing these people to be unable to live in peace and happiness. One just builds up a lot of evil and bad Kamma for oneself and others. This is not something that one who is a practitioner and who strives in the eradication of all forms of evil, weakness, and malignancy should be doing while living together to be peaceful and harmonious. Each of us has to oversee himself. We must have self control and discipline. Our behaviour and conduct must not go in the way of the Kilesas. This is the basic principle of living together.

When there are no clashes or friction and when we all follow the principle of reason, truth, and follow the way of Dhamma as our path of practice, then there will be no pride or self esteem. We will only uphold what is right, based on the principle of Dhamma as the crucial factor. Even though the Citta might not attain to calm, at least there will be no Dukkha, as the Dukkha will not be able to arise when we have left no room for it to come about. This is one form of peace and happiness. This is living together harmoniously, among friends and among good people. We should not look at each other with enmity but rather in the light of reason. If there is the necessity and due reason for us to become involved and in contact with one another we should allow ample room for Metta and make allowances for other people's mistakes. Let bygones be bygones. This is the way of the practitioner.

We should not look at others in the light of animosity and enmity. When we see anyone break away from the principles of the Dhamma and Vinaya we must warn and admonish him. We must gladly take and listen to any warnings and admonishments from our fellow Bhikkus, listening in the light of Dhamma for the purpose of correcting the wrong that we have committed so that we can conform to the right and the proper way that has been pointed out by our peers. This is the proper way for both parties, both the one who gives the admonishment and the one who takes the warning. The one who admonishes does so in the light of Dhamma. He does not do it out of displeasure or dislike or for the sake of finding fault or to humiliate and embarrass the other person.

The one who takes the admonishment does so in the light of Dhamma. He respectfully takes the warning and the pointing out of his fault by this other person as if he is being shown a store of great treasures. This is right and proper for both sides. Living together in harmony is important. If one of the members of the company behaves in a way that goes contrary to Dhamma, disturbing and annoying other people then it will have an effect on every other member of the community. For this reason, living together means that each one has to be careful and cautious. There should always be forgiveness and pardon for one another befitting our status as the practitioners of Dhamma who are filled with Dhamma within their hearts and being principally endowed with Metta and Karuna; love and compassion.

For this is the basic constituent of the Citta, of the practitioner. A practitioner must normally always cultivate Metta towards all living beings. Sabbe satta avera hontu and so forth. Furthermore, one also cultivates the Metta sutta and the other suttas dealing with the Brahma Viharas. A Bhikkhu must always cultivate these thoughts. What I have shown here is only an example. It is for you to take it up and develop it in your practice. The cultivation of Metta is for happiness and coolness. Furthermore you have to cultivate and develop yourselves in the development of Citta Bhavana. Don't engross yourselves in the thoughts of animosity and distaste for anyone. You have to consider that we are living together, following the way of Dhamma.

Always be forgiving and magnanimous. A Bhikkhu is one who can sacrifice everything. A Bhikkhu is always forgiving. If a Bhikkhu cannot make allowances for others then nobody else can. This is the crucial principle of the Bhikkhu. When we live together then we will be living in peace and harmony, in happiness and coolness. This is the basic principle of the governing and overseeing of a community. It is for this reason that it is not possible for me to expect too many Bhikkus. I have already investigated this. I am not really concerned that there might not be enough of the living requisites to go around for I am looking from the standpoint of supervision. When one has to oversee a lot of people one may not be able to give a lot of attention to everyone. There is also a greater possibility for one of us to cause damage and disturbance to the rest of us. There would then be chaos and trouble for the whole community in the monastery. This is not good or desirable. But when I can maintain the numbers of you here at the optimum level then my instructions to you can be to the fullest benefit and I can give you all the necessary attention.

When things run to excess it is usually mediocre. When there are too many of us then whatever we do we tend to drag behind. For instance, the time that we spend eating would be much longer instead of shorter. We'd have to spend more time in arranging things and making preparations for things. By the time that we finished our chores it would be quite late in the day. What ever we do would take a lot more time. There would be a lot more work to do just to take care of each one of us. The more people we have the more work that we have to do. This then just turns into entanglements and worries and then we will not find the time that is conducive to the exertion of our heart's practice. This will not impart us with any benefit or advantage. For this reason I only accept just enough. I have a lot of Metta and compassion for my fellows in Dhamma. How can I not have any compassion for those who are sitting for Dhamma? I also used to be a junior Bhikkhu who was searching and looking for a teacher. I had to go through many teachers before I finally ran into Tan Acchan Mun. I sympathise and understand your feelings and your predicament for I have to put myself in your place. Otherwise, I would not know how to deal with you.

This is because both of our predicaments are of the same nature for we are in the same boat but the reason why I can only accept to many of you hear is because this is just about the right number. If I take any more it will be excessive. Things can go sour if there are too many. The possibility of people making a mess of things is far greater and there would just be a lot of clumsiness and incompetence and it would just be a nuisance for me. The way things are now, some of you might think that this temple is very strict and very resolute and very rigorous and scrupulous. This is because you haven't seen how I practised in the past. I can see this from the lay people who applaud this temple as being unsurpassed by any other monastery, concerning our strict observance of the rules and the discipline of orderliness, neatness and cleanliness and all the Bhikkus who seem orderly, obedient and well behaved. They don't seem to misbehave or misconduct themselves or show any signs of perversion and mischief. This is how they sing our praises.

But we should not indulge in this sort of thing for I have really been very lax with all of you. And what is the reason for this slackness? It is simply because there are just a lot of you now and this laxness is the natural consequence of it. When there are more of you this laxness increases and the number of the gifts and the living requisites also increases correspondingly as you all can see. But our practice and exertion does not become more rigorous and intensive. There are also a lot more people that come into contact and involvement with the monastery. So the more people there are, the more work and preparation there is for things.

But there isn't much that we can do about it as this is the Satta and conviction of people. They come on their own. It is something done out of their own personal inclination and nobody can prevent another from doing this. The amount of food that we are getting nowadays is grossly in abundance. This excessiveness of the living requisites and of the gifts and offerings can weigh down on the practice of Citta Bhavana. If one is heedless then it is possible that one can steadily degenerate. For this reason, the practitioner must constantly see the harm of these things. He must not become intimate with anything for once he does the Citta will become buried within those things, consequently destroying one's own Dhamma. One will never be able to progress.

One must therefore be vigilant. The doing of the practice is extremely crucial in the field of Citta Bhavana. One must be courageous, firm, contentious, and resolute. One cannot be weak or discouraged for one can go down the drain and not be able to come up with any beneficial results. One has to always instil within one's mind that every type of Kilesa is extremely tenacious. They are far more clever and cunning than we are. If we just play the fool and practice heedlessly and senselessly we will never be able to subdue or eliminate any of the Kilesas because normally the Kilesas are all powerful within our hearts. They are a lot more shrewd and crafty than we are and that is why they are our master.

We might think that we are the masters but truly we are not. We are just the attendants of the Kilesas without being aware of it. In all the forms of thinking and concocting that come out of the heart it is always because of the commands of the Kilesas. They direct us to think about this and about that and this in turn agitates the heart. This is not caused by anything else but the Kilesas of various sorts that push and press out. This thinking process then creates a lot of agitation and confusion, building up hatred and aversion. Love and anger are all the works of the Kilesas. Can we not see that they are harmful? How can we consider ourselves more clever than them and as capable of outwitting them? We are always following their lead every moment that we think. We never realise that hatred is just the work of the Kilesas. We never realise that anger is also the work of the Kilesas and it is the same with love and aversion. We are not aware that these things are the strategies of the Kilesas that push and propel these things into being.

But if we are capable of knowing this at every moment, the Kilesas will definitely be subdued. This is a crucial point for the practitioner. We must constantly keep this well in mind. We have to realise that there is a very great difference in skill and aptitude between ourselves and the Kilesas. But how can the Kilesas be conquered? It is nothing else but our Sata, Sati, pa~n~na, and diligent effort acting as the support. Satti is terribly important. Pa~n~na is the tool that does the work of analysis and examination, countering and contending with the Kilesas. Sati is the overseer of the work, making sure that we do not lose our guard. And when we have relentlessly developing and exerting ourselves, Sati will become highly developed. It will then become the constant awareness. This is the outgrowth of mindfulness and beyond constant awareness it will become Maha Sati.

It is likewise with Pa~n~na which has to move with difficulty in the beginning. Please don't have the understanding that Pañña will arise by itself. One has to devise the various means by thinking and doing a lot of contemplation and analysis. One has to be versatile and many sided in one's mode of thinking. In what ever way one can eliminate the Kilesas and subdue and calm them down, that way is Dhamma. This is the Pa~n~na Dhamma. We must not be entirely dependent on the texts for otherwise we will turn into worms eating up the paper. All the Dhamma that the Lord Buddha taught came out of his heart. The Dhamma is found within the heart. Sati Pa~n~na is found within the heart. We have to bring them out. We have to produce them. Then we will be able to see into the principle of cause and effect and use it to contend with the Kilesas for the Kilesas are extremely cunning and cleaver. They are always our master in every instant of our thinking and concocting and during every moment of contact through the eyes, ears, nose, tong and body which all converge and become the Dhamma Aramana right within the heart.

These are all the works of the Kilesas and the reason why we still cannot see the bane of the Kilesas is because we are still a lot more foolish than they are. If we are a lot wiser than they are then when they begin to concoct we will know. We have to strive in this way and then the result will be as I have just said without any doubt. You have to be constantly developing and training your Citta.

The practice of fasting is a very good way of reducing restlessness and agitation. It is one means of supporting our exertion. The practitioner who practices fasting must be careful every time he fasts. It happened to me so I am giving you some precautions. In the beginning stages of fasting the Citta will become consistently cool and calm. The Citta is fully possessed with Sati and one is hardly ever off guard. But when one begins to take some food then one begins to become unmindful and inattentive which is something quite normal, but we have already acquired the past result. However, later on, when we go back to fasting it doesn't seem to work the same way. Instead of becoming cool and calm like before it doesn't happen that way. One then becomes disappointed and saddened. The Citta now turns into Sa~n~na Aramana by trying to take hold of the Sati that one established in the previous exertion making Aramana during the time of one's practice. Thus we neglect the work that we are supposed to be doing which is the setting up of one's Sati.

The Aaramana of the past has now taken it's place and therefore the results are not forthcoming. One must try to cut off this Aaramana of the past. One must take the present as one's foundation of practice. This is by taking care of one's Sati. What ever has happened in the past, however firm and stable the Citta was before, has already happened. There were the results of one's striving and exertion, the same kind of exertion that one is now putting forth and this exertion is being tended by Sati. These results cannot come fourth from any other cause. One must concentrate in the present. Don't rake up the past by trying to recall the results that happened before. However lofty they might have been one must now forget about them. Don't call them to mind and don't call them up as the Aaramana for they will just agitate and disturb the heart. One will then not be able to attain to calm. Then there will just be regret and frustration and grumbling and complaining that this is not like it was before.

This is one form of opposition. For this reason I am exhorting you not to become involved in this Aaramana of thinking about what happened in the past. One must just concentrate in the present. One must ask, what is it like now at this time? What is the reason that the Citta is not becoming calm? One must set one's understanding and awareness at this point. If one cannot take hold of the knowingness then one should not for get one's parikamma object. Wherever one goes one must stay close to the Citta. Let the Citta hang onto the Parikamma object constantly doing this parikamma bhaavanaa. What ever it is, be it Buddho or atthi or kesa, loma, nakha, danta or taco, the Citta must be concentrating and holding onto it.

Don't let the Citta go to do other kinds of work. Once one lets go of this work it will go into other kinds of work that are directed by the Kilesas. It is not the work directed by Dhamma. When we set the Citta to be concentrated on the parikamma object then this is the work of Dhamma. We are the one's that are supervising this work by depending on Dhamma so when we do this work it goes in the way of Dhamma. The heart will then be calm. This is the basis of practice. In the beginning stages when one tries to establish a basis it is quite difficult but no matter how hard it can be one must not take it as an obstacle, taking it as an aarammana. We must consider our exertion to be free from Dukkha as extremely vital and something that we have to be developing constantly. We have to develop Satti so that it can become firm, stable and continuous. One's mindfulness must be persistent. When the time is appropriate for pa~n~na to do the work of investigation and analysis one must then do it using both the internal and the external as the objects of investigation and comparison. Magga can be found in both the internal and the external. Pa~n~na can be found both internally and externally. If one develops it so that it actually becomes Pa~n~na which is called the Magga, what aspect are we going to investigate in the light of? Aniccam, for instance. We can take the external as the object of investigation and then compare it with the internal. This can be done.

Or one can compare the internal with the external, for in fact they are one and the same thing. There is no difference between them concerning aniccam, dukkham and anatta or asupa and paticula; filth and impurity is found both internally and externally. In all forms of men and women, of people and animals. One can investigate and analyse in any way that one devises up, at any time that it is appropriate for this work to be done.

But when one is doing the work of developing calm then one must solely concentrate on doing this work of calming the Citta by depending on the Parikamma object or on Anapanna Sati, whatever one finds suits one's temperament and character. The work must be flowing continuously, having Satti constantly supervising, then one's knowingness will be continuously flowing with the work. Once the knowingness is in a perpetual contact with the meditation subject and the Citta doesn't have any chance to go outward, here and there, the Citta will then steadily gather within. All the flow of the Citta will now converge within itself, thus turning into the focal point of calm. It now becomes the unique and distinctive feature of the heart. When this distinctive feature becomes more apparent it means that the Citta is now becoming steadily calmer. All the thinking and concocting will now steadily diminish. Even the concocting of the Parikamma object will now become less and less. What takes it's place is the very distinctive knowingness and whether one concocts up the Parikamma object or not this knowingness will still remain.

This is what is meant by the Citta converging into itself and becoming itself. We then remain at that point. This is the calm of the Citta. You have to really and earnestly concentrate in doing this work. Dhamma is the most supreme and wonderful thing, unsurpassed by any other thing. The Kilesas are low and mean. They are filthy and corrupt but we haven't yet come across and experienced the Dhamma. We haven't yet come to this experience of this marvellous nature so we have nothing to compare and compete with the Kilesas and so we always follow the Kilesas, always believing in them and letting them rock us to sleep. But when we have something to compete with the Kilesas then we can see that the Kilesas are fake. Dhamma will then become real and become the truth. It will become the competitor of the Kilesas. We will then be able to steadily let go of the Kilesas and be able to see the harm of every kind of Kilesa at every moment.

This is because we now have the Dhamma as a comparison and as a competitor. Whether this Dhamma is the calm of the heart or the discerning ability of the heart, whatever level of calm it is and however brilliant and subtle Pa~n~na may be, all of them are considered Dhamma. These are the Dhammas that are the competitors of the Kilesas. One will get to know immediately the difference between the Dhamma and the Kilesas. Concerning the benefits, ease, comfort and happiness that they can provide, this will be the way it is for all practitioners who do not relent in their exertion and who strive and become capable of fading all the Kilesas from his heart. They are capable of achieving this due to the Dhamma.

The taste of Dhamma excels all other tastes. All of these other tastes are nothing else but the taste of the Kilesas. What else can they be? What ever kind of flavour it may be it is usually the flavour of the Kilesas but the Dhamma always outstrips the Kilesas. The Kilesas only surrender to Dhamma. They are not afraid of anything else but Dhamma. They capitulate to Dhamma. How can we do it so that the Kilesas will give in and be apprehensive of Dhamma? We must take up the Dhamma that goes in the way of Dhamma and then we must develop and train ourselves. We must not relent or back down. We will see the realm of calm right within the heart. We will come across illumination and penetration right within the heart. We will also see the various kinds of means and techniques arising right within the heart. Once we have opened up the way then Dhamma will have the opportunity to arise steadily and this will not depend on time and place and the postures that we might be in.

Dhamma will steadily appear when the opportunity is there for it to come about, just like it is when the Kilesas come about. When the conditions are right for them to appear then they will steadily arise. The more the Kilesas appear then the more Dukkha there will be. The more the Dhamma emerges then the more happiness there will be. This is the basis of comparison and competition between the Dhamma and the Kilesas so that we can see them clearly within our hearts. The Kilesas have ruled over our hearts for a long time. Aren't we ever going to learn our lesson about their harm and their poison?

It is about time that we did so now that there is now the Dhamma that will serve as the competitor to them and the object of comparison and contrast. We will then begin to exert in our practice and keep on driving inward. At least we should try to make our heart calm so that we can have peace and happiness. For one who has gone forth, especially if he is a practitioner, if he doesn't have any claim within his heart he will never be able to have any happiness. Living amongst his peers he will see that every thing around him is antagonistic to him. Though he might not exhibit this externally it will still be building up within his heart. He will not be able to see how wonderful and noble all of his teachers are because his Citta is burning with fire. All of his thoughts are fiery. When the Citta doesn't have anything unusual or marvellous within itself and is fully possessed with the Kilesas then when he thinks about his peers, his fellows in Dhamma, and about all of his teachers, it will all go in the way of the Kilesas. He will not be able to see the marvel and wonder of them. He will become dull, weak, and discouraged and he will always be retreating.

This is just sliding back to let the Kilesas trample upon him, totally tearing him into pieces. Does this befit we who are the practitioners, the followers of the Tathagata, who take up the Dhamma of the Lord Buddha which is the foremost and supreme Dhamma? We just leave ourselves vulnerable to the Kilesas and let them trample all over us from the tops of our heads down to the soles of our feet for countless lives and we still have not learned our lesson yet. When are we ever going to come up with any wisdom? How can we ever believe in the Lord Buddha? It is correct to say that we take up the "Raga Tanha Sarana.m Gacchami" as our refuge. There is just the empty wind in the "Buddha.m Dhamma.m Sangha.m Sarana.m Gaccami" for truly it is all the time "Raga Dosa Moha Sarana.m Gacchami" and we are much closer to them than to the truth and Dhamma. We think about the truth and Dhamma occasionally but the Kilesas are in the heart. They are deeply buried there for they have now completely merged with the heart itself. And there is now nowhere that the Dhamma can infiltrate into the heart so there is nothing marvellous and wonderful within it. But when the Citta begins to attain to calm then one will begin to see the worth and value of oneself.

One begins to see the worth and value of the heart and of one's fellows in Dhamma and of one's teachers and the more subtle and lofty the Citta becomes the more one will come to see the wonder and unusualness of one's teachers. And why is this? Previously, when our teachers exhorted us in the instructions in their depth and profundity and subtlety we merely listened. It never got to our heart. But when we have the living testimony appearing right within our hearts like the state of calm that we can see clearly and that is in accordance with how our teacher expounded, these things are now living realities within our hearts and all the various levels of Satti and Pa~n~na expounded by our teacher have now also appeared within our hearts. This in addition to the results that arise from the work of Pa~n~na that overcomes, uproots and corrects the Kilesas so that the heart now becomes purified.

We can see this clearly within the heart. The degree of our conviction, belief and admiration for our fellows in Dhamma and our teachers will become heightened as the Citta now goes in the way of Dhamma. You have to put out your effort. I try my best to provide all of you with favourable times and opportunities to exert in your practice. I try to keep all extracurricular work to the minimum so that you can really strive in your practice. If you find that walking a lot is good for you then you should keep on walking. If you are not doing any other kind of work then you should do a lot of walking. The body can be adversely affected if it is not given the proper workout and exercise. You should therefore do a lot of walking, doing your walking practice as a way of working out.

Sitting for a long time or sitting a lot depends on your ability. This is not something that can be forced upon you. It depends on your own disposition and whatever is suitable for you. As far as I myself was concerned, in the beginning stages of practice I found it quite painful after sitting for about thirty minutes but then I was able to extend it to an hour, an hour and a half, two hours, three hours, and four hours. During each session of sitting I usually sat for about three or four hours but when the time came for putting in an all out effort then it really happened by itself.

There is a time when one comes to a critical situation in which one will have to contend until one comes up with the results and comes to true realisation and insight. This is when one goes into the ring and puts one's whole life at stake like sitting all night. I had never anticipated doing this before but as I began to sit, the Kilesas would begin to gather up their forces and really strike and swoop down on me. I began to wonder what was going on. It seemed like I was being obstinate though it was going in the way of Dhamma. I said, what is happening? This is the way of the Magga contending with one's own Kilesas. One isn't picking a fight with anyone. If one is contending with other people then this is the work of the Kilesas but when it is for the purpose of conquering oneself then this is the Magga. Magga is the instrument of contention with the Kilesas so one's Citta now begins to turn around incessantly and when it stops from revolving around then one says, okay, it's the truth or death. I immediately set up a resolve. Today I have to get to see the truth that is manifesting itself right at this time. What is the cause? If I don't die then I have to remain until morning before I will get up from this seat. From this moment until dawn I will not let anything come to side-track me from this work.

The Citta then begins to turn around incessantly and that is how it was when the time for it to become arose. When one is capable of establishing a basis from this way of practice from this way of practice then this becomes a very good instrument for one to tread in the future. One will have no qualms nor have any fear of the Dukkha Vedana that one has investigated before. One knows how to investigate Dukkha Vedana to the extent that Vedana is totally cut off from the heart. It can no longer protrude into the heart and affect it. One has clearly realised the truth of the body. Every part of the body is one form of truth as it is. The Vedana that appears doesn't know that it is Vedana. It is one form of process or condition and it is a form of truth. It exists as it is. It is the Citta that alleges that this thing and that thing is this and that, supposing that we are Dukkha or that we are experiencing or being afflicted with Dukkha, rounding it all in and calling it "I". So we end up rounding up these things which are the truth in themselves just to burn ourselves with because our Pa~n~na cannot catch up with them. But when Pa~n~na has analysed and differentiated every part and everything and has seen them according to the truth then every part of the body is just the body. They are all just as they are and as they have been since ancient times.

Vedana is a condition that arises, remains and disappears as is natural for it to do. It is the Citta that supposes and assumes and presumes. Sa~n~naa is really the chief culprit here. When one begins to understand this then the Citta will steadily begin to draw inwards. This is actually the Sa~n~naa that is steadily drawing inward. One then gets to see the truth within one's heart. The heart then becomes real. The body is real and so is Vedana. They each are real. And though Vedana might not disappear it will not affect the heart. One can remain quite at ease and comfortable. This is an extremely crucial technique for one is now able to establish a basis. One now becomes bold and courageous and the Citta becomes graceful and elegant. There is brilliance and luminosity right within the Citta. One begins to see the indescribable marvel within one's heart. It is something that one has never experienced before. With much success one is quite proud of oneself. One can now fearlessly face up to Vedana as well as coming face to face with death. One will just say, really, where will this death come from? What form of Dukkha Vedana can deceive me? At the time of death, what kind of Dukkha Vedana can appear if it is not this self same kind of Dukkha Vedana that is appearing at this time?

But I have already understood the truth of the Dukkha Vedana that is appearing at this time. Death really has no meaning or significance at all. All that is necessary is to get to know the truth. The four elements of earth, water, air and fire will just dissolve from this composition. They just return to their original true state. And how can the Citta die? While we claim that it passes away it instead becomes more distinct. The Citta also remains in it's true state. So what really dies? Do the four elements of earth, water, air and fire ever really die? Have they ever been destroyed? Of course not. It never happened. And how can the Citta die when one sees it becoming more distinct and obvious. Is this the one that is going to die? How can it die? One cannot even find a reason or the cause of it. It just manifests itself more distinctly and obviously. It will become very distinct and one becomes very brave and courageous. This is speaking about the time when it is suitable to put in an all out effort into the contention.

This will come by itself. May all of you put in your effort and strive in your practice. Don't relent or retreat. Be always and constantly endeavouring and striving. You have to take hold of this supreme treasure and make it the possession right within your heart. As far as the Kilesas that are ruling over our hearts are concerned, they have been here for calpas and calpas; for so long that we are not capable of tracing their origin right on down to the present. This is due to our blindness for we are entirely under the control of the Kilesas, allowing them to trample on and damage our heart. We let them push us around, to take birth in the various forms of existence. Whatever form of birth we take up it is all due to the influence of the Kilesas. It is the Kilesas that lead us to take birth and to die, to suffer Dukkha, and to go through a lot of trouble and hardship. If we cannot see the harm of the Kilesas then what can we see the harm of?

There is nothing else that is harmful to us. The external conditions such as the climate, the hot and the cold and the weather are all something quite ordinary, quite normal, quite usual. They are not as sever as the Kilesas that hurt and oppress us. This is how we have to see the harm and the bane of the Kilesas. Then there will be a way for us. The heart then will live in peace and tranquillity.

In the way of practice, there are two crucial tricks. The first one is when one comes to the conviction and true belief in the principle of Dhamma. This is one point. This is when one has established the crucial basis of the heart in which one can say to oneself that the Citta will definitely no longer deteriorate. One is very certain of it. It can be achieved by sitting all night. This accomplishment can be clearly and obviously perceived. One will then have learned the tricks of how to achieve this. One now knows definitely that the Citta will now not deteriorate. One is dead certain about it. One then moves on steadily forward until one becomes involved with Raga. One then turns incessantly around in one's investigation and here there is another trick to it and one gets to understand it afterwards. One then moves on further until one comes to the last stage of one's practice. This takes one to the ultimate of one's heart, of one's practice and of one's knowledge.

When one has got to that point there is still another trick to it. One who has not cracked this trick will not be able to explain it. This trick can be learned only from practical experience. This is similar to what the texts state when it says that an ordinary virtuous person is not capable of answering and solving the questions and problems of a Sottapana. A Sottapana is not capable of solving the problems of a Sakadagami. A Sakadagami is not capable of solving the problems of an Anagami and an Anagami is not capable of solving the problems of an Arahant and furthermore, an Arahant will not be able to solve the problems of the Lord Buddha. Also, no other Arahant will be capable of solving the problems of the Venerable Sariputta and the Venerable Moggalana. This is because there are tricks to solve these problems. Though these tricks might not be dealing with the correcting and overcoming of the Kilesas they are nevertheless beyond the ability of some of these people.

But when we were speaking about the tricks dealing with the Sottapana, the Sakadagami, the Anagami and the Arahant; these are the tricks in the overcoming and the correcting of the Kilesas. When we have learned these tricks from our practical experience be it any level and when it is something that we can perceive clearly within our hearts and we take these tricks and ask someone else who hasn't experienced them, he will not be able to answer us. He will be stuck with it even if he is a very learned scholar of the Tipitika. He will be stuck. Therefore, when we look in the light of truth, how can anyone be contemptuous of the Kammatana practitioner when he can ask you a question which you will not be able to answer?

Consider this example. At the time of the Lord Buddha there was a well learned scholar who had accomplished his study of the Tipitika. He was scornful of the Kammatana Bhikkhus and treated them with contempt and derision. The Lord Buddha heard of him. Now all of those Kammatana Bhikkhus were Arahants. The Lord Buddha came upon the scene. The Lord Buddha then himself set up the question. He asked the scholar, whose name was Bodhirakkha but Bodhirakkha was not able to give an answer. He then asked the Kammatana Bhikkhu, an Arahant, and he was able to give an answer immediately. The Lord then asked another question which was at another level of Dhamma and he asked Bodhirakkha, the scholar again. Again Bodhirakkha was not able to answer and when he turned around and asked the Kammatana Bhikkhu, he then answered immediately again. When the Lord Buddha asked the scholar he was not able to answer any questions but when he asked the Kammatana Bhikkhu, he was always able to give an answer right away.

The Lord Buddha then said to the scholar, you should not be contemptuous of the Kammatana because you are similar to a cowherd, a hired hand. You only get paid a salary to make a living from, but the sons of the Tathagata are similar to the owners of the cattle. They can make use of the cattle at any time they please for they are their possessions. They do not work for anybody. They are the boss.

That was how the Lord Buddha expounded this discourse as it was presented in the texts. There are tricks in the way of practice. When they discussed them those who have already experienced them will be able to understand what the other is talking about. They can understand what wrong view is. One has the wrong opinion or one thinks that one is correct. But one who has already passed beyond this will understand when it is being related to him. For instance, one may have the understanding that one has now gotten rid of Raga. One who has already passed beyond Raga can question the one who is professing and ask him to relate. Then he will be able to find out the fault. When one has truly got rid of Raga one will come to the understanding of the logical principle working behind it. The important thing is that one should practice and progress and come to experience these things. And then these things will not be able to keep themselves hidden from one.

End of Dessana.