A World that is Hot and Burning

Venerable Acariya Maha Boowa ~Nanasampanno
Wat Pa Baan Taad
June 13, 1979
Translated: Achaan Sudchaad

A World that is Hot and Burning

A world that is hot and burning cannot be without the teaching for the
teaching is similar to water that puts out fire. Without the Sasana
it is similar to a village or a land that is being consumed by fire
without having any water to put it out. There can only be
destruction. Nothing good can be found.

In a place where there is enough water to put the fire out, that place
will be safe and secure. In a place where there is not enough water
to put out the fire, such a place will be left in total destruction
and devastation. It is similar with the heart of the world which
needs the teaching; the water of Dhamma to quench the fires of Raga,
Dosa and Moha (lust, hatred and delusion). If we cannot use the
Dhamma to totally extinguish this fire at least we should be able to
diminish and lessen it. It is like an illness which has the proper
medicine to cure it. In sickness and illness some may die and some
may be cured. This depends on the ability of the Doctor and whether
he can cure the disease or not. If he cannot, that person will die
and if he can, that person will survive. It is the same way with the
heart of any individual. If the water of Dhamma can get into his
heart then he can use this Dhamma to extinguish the fire that is
within his heart.

If one's heart is really cruel and malicious and one pays no attention
to good and bad, right and wrong or heaven and hell but only to things
that one desires, then one's heart will be in a state of burning. No
matter how much one can acquire according to one's desires, if one's
heart is in a constant state of burning such that the water of Dhamma
cannot enter into it then one's Citta will always be on fire, burning
one all the time. There will be more greed if one allows oneself to
pursue one's greed. There can be no curbing of this desire if one
constantly allows oneself to pursue it following one's delusion, not
giving any attention to right and wrong but allowing oneself to be
dragged away by the influence of the Kilesas, Tanha and Asava. One's
Citta will be burning with fire. Wherever one lives in the world,
even if it is a palace or whatever we think of as the most comfortable
place to live and a place where people with honour and dignity live,
would be just the name of honour and dignity but fire will be
constantly consuming the Citta of that individual to the extent where
he will not be able to let go of it because there is no water to put
it out.

This water is Dhamma. So for this reason Dhamma is extremely
necessary for all sentient beings, similar to water that is necessary
to put out fire. As soon as the Sasana disappears from any particular
world, that world must become burning hot. The sentient beings who
live in such a world will be constantly consumed by fire and there
will not be any happiness.

That is why all the sages like the Lord Buddha taught the Dhamma, so
that this Dhamma could get into the hearts of people. The importance
of Dhamma is foremost and nothing can surpass it. One's body and
speech are the servants, the instruments, while one's Citta is the
master. They obey the commands of the heart. Therefore, the heart is
vital, as shown in the Dhammapada which says: This can be
differentiated into two. All Dhammas have the heart as the chief.
The heart is the vessel that is the most suitable for Dhamma. When
the heart has Dhamma then whatever one does whether through body or
speech will always be auspicious. But if one's heart is rotten then
whatever one does one will always be consumed by Dukkha, and the
result of this Dukkha is similar to the tracks of the wagon wheel that
follow the tracks of the oxen that pull the wagon.

The result of Dukkha will always follow those who do bad or evil deeds
and the result of happiness will always follow those who do good. One
who has virtue in his heart is one who always carries with him the
medicines that cure his illnesses. Wherever he goes there is always
some form of cure for him that will alleviate his afflictions.
Therefore, Dhamma is not something insignificant, something that one
can disregard. One should not think that the Sasana is something
merely inscribed in palm leaves or found just in the monasteries or
that the Sasana is only with the Bhikkhus and Samaneras or that the
Sasana is only with the Lord Buddha and the Arahants or that the
Sasana is only with the Buddha, Dhamma and Sangha. All of this is
just a misinterpretation, a misunderstanding, for Dhamma in truth is a
common property for anyone to use as they please.

One can use it to quench the fire in one's heart. Dhamma is the
natural and common property of the world. One who seeks for virtue,
righteousness, gracefulness, and cool-heartedness will not be off the
mark if he takes the Dhamma as his compass and guide. Nothing can
surpass the Dhamma in wisdom. Where does Pa~n~na come from if not the
Magga, the noble eightfold path? Satti is mindfulness, a constant
awareness of the actions of one's body, speech and heart. This is the
path, the Magga. This is Samma Sati, right mindfulness. One's
actions of body and speech that are right and proper are called Samma
Raja and Samma Kamata, right speech and right action. They are the
factors of the path and this is the Dhamma of the Lord Buddha.

This Dhamma is perfect and flawless. One isn't simply good or bad
because one takes up human birth and whatever class of people one
belongs to cannot be considered either good or bad. Truly, it depends
on one's behaviour of body, speech and heart and whether these are
going the right or wrong way, the good way or the bad. One can only
be judged by one's actions. Simply taking a human birth does not mean
that one is good. The only thing good about it is that one has
received the results of one's actions and it is a good result. But as
far as the good of the future and present is concerned, this depends
on one's behaviour and conduct and the training of one's self
following the right and proper way of Dhamma. This Dhamma of the Lord
Buddha can make people grow in the good way, gradually upwards until
they reach the highest virtue.

The Dhamma cannot be blamed for not being able to make people good for
it is the person himself who might not be able to practice so that he
can develop himself in the good way. That is, he is not able to take
up Dhamma and train himself with it, befitting it's wonderful and
marvellous nature. He will then not be good and virtuous like the
Dhamma of the Lord Buddha, the Samana Gotama, the Buddha of the
present era. And how many sentient beings did he lead out of the flow
of Sa.msaara to make them supreme beings, like the Arahants, the
Anagamis, the Sakadagamis, the Suddhapanas and the Kulpayanajannas,
which means the virtuous people. They all cleansed or purified
themselves with the Dhamma of the Lord Buddha to the utmost of their
ability and this is the way people can be good in the way of Dhamma.
Without the Dhamma discipline one cannot be good alone by oneself.

Concerning those that have gone forth, these are the practitioners who
have taken up the yellow robe and been ordained in the Sasana
following the tradition of the Lord Buddha and the Arahant Savakas.
This yellow robe is dyed with a dye taken from the heartwood of the
jackfruit tree similar to how it was in the past. This colour is not
desired by the world but it is appropriate and suitable for the life
of a Bhikkhu. We have to realise that we have now taken up the yellow
robe and been ordained in the Sasana but the Kilesas themselves have
not taken up the yellow robe with us. The Kilesas are found right
within our hearts. How can we make ourselves good if we do not get
rid of the Kilesas?

For the Kilesas are the evil ones and they are the enemies of the
Dhamma inside the heart. Every kind of Kilesa is antagonistic to
Dhamma. Therefore, in order to remove every kind of Kilesa from the
most coarse to the most subtle we have to wage a great battle against
them constantly. Sometimes we have to put our lives at stake. If the
Kilesas do not die then we will. If we do not die then the Kilesas
must die. At least, we should be able to subdue the Kilesas, conquer
them in the end and totally annihilate them. This is for the purpose
of making ourselves good so that we can be good people.

From the first day of our going forth it is only we that have gone
forth. The Kilesas were not ordained with us. To go forth or be
ordained means to abstain from the things that we should abstain from
and to develop those things that we should develop. We are the ones
who have gone forth and we must take up the Dhamma and the Vinaya, the
discipline, as our guide and basis of practice. This is especially so
with the Vinaya for it is the tool to curb and suppress the coarser
kinds of Kilesas which manifest themselves clearly for the world to
see. The Vinaya will keep the Kilesas within disciplinary bounds. It
will restrain and suppress the Kilesas that manifest themselves
through the actions of body and speech. On the other hand the Dhamma
is used to correct the Kilesas inside the heart. In combating the
Kilesas it is similar to a battle.

For instance, in a boxing ring, the boxers put their lives at stake
when they go into the ring. They put their whole effort into the
fight and while they are fighting they are not concerned with victory
or loss but only with exerting to their utmost. If they have to lose
their life they are willing to give it up at that time. This is an
example for the practitioners to compare themselves with. They must
always consider every kind of Kilesa as their enemy. Dhamma is the
instrument, but Dhamma is also our support and encouragement. There
are many aspects of Dhamma. It is the tool as well as the
encouragement. Satti Pa~n~na is the tool to combat the Kilesas. It
will search and destroy wherever the Kilesas may be hidden. Satti
Pa~n~na will search them out. Buddhist faith or conviction serves as
an encouragement or support. This is the belief that the Kilesas can
be conquered and that we can defeat them.

Effort is another form of support. When we strive with diligent
effort, this is the way of developing ourselves into good and virtuous
people. This is the way of making the Bhikkus and Samaneras good
Bhikkus and good Samaneras both in the way of the Vinaya, the
discipline, and the way of Dhamma. In the way of the Vinaya or
discipline, they are graceful to behold in their way of doing things
and the way they talk. In the way of Dhamma they are cool-hearted,
peaceful and calm, graceful and upright within their hearts, having
Sati and Pa~n~na (mindfulness and wisdom) to take care of their
hearts. Every form of Kilesa is harmful to us so every form of Kilesa
must be eliminated. They must be removed or suppressed during every
moment of our exertion, at the time when we are struggling with them.
The results of our struggling with the Kilesas in the manner of a
follower of the Lord Buddha will be firstly, on the level of virtuous
people, the Kalayanajanna.

Then we will move up to the level of the Ariya (the Noble Ones),
beginning with the Sotapanna then gradually on up to the Sakadagami
and then to the Anagami. These will be the consequences of our
suppression and removal of the Kilesas, stage by stage, following our
ability until finally we arrive at the fruit of Arahantship. These
four levels of Ariya Dhamma, five including the virtuous people level,
are not beyond our ability and exertion, having the instrument of
Vinaya and Dhamma for the suppression and eradication of all the
Kilesas found within the Citta.

The time and place is not as important as the place where the Four
Noble Truths are found. These four truths are Dukkha, Samudaya,
Nirodha and Magga. And where is Dukkha found? Dukkha is found right
within the body and heart. And where is Samudaya? Samudaya is found
inside the heart. The cause of bodily illness is not considered
Samudaya because it is not the affair or the business of the Kilesas.
There are things that will cause the body to become sick and ill but
these are not as important as the Kilesas within the heart. This is
Samudaya which is the great antagonizer of the heart. That is why the
Lord Buddha expounded the nature of Samudaya so we can see it clearly
for what it is. It is Kamma Tanha, Pava Tanha and Vipanna Tanha. The
Lord said this in the Dhamma Chakkapavatana Sutta. Kamma Tanha is
sensual desire, the delighting in this or that thing. Kamma Tanha is
lustful desire for whatever we like for that is where the Kilesas are.

As far as Pava Tanha and Vipanna Tanha are concerned, we already know
what they are so I shall not discuss them in detail. I will instead
discuss with you the foundation or the basis for the arising of the
Four Noble Truths. Where are these Four Noble Truths? Where can they
be found? This is much more important than anything else. Dukkha is
in the heart and this is the most significant. This Dukkha is caused
by Samudaya. Samudaya is it's source. Wherever Dukkha arises, that
is where Nirodha, the cessation of Dukkha, will come to be. And what
is it that will bring about Nirodha? What is it that will bring about
the cessation of Dukkha?

It is Magga, the path. This is the middle way of practice. There are
eight factors in this path beginning with Sammaditti and Sammasangho
(right view and right thought). These two form the factors of
Pa~n~na. Pa~n~na is wisdom. In doing any kind of work we usually
chose a person who is wise as our leader. If we have an ignorant
person as leader then he will usually lead our work to ruin. Nobody
will trust such a person. Both right view and right thought
illustrate the circumspective wisdom of the Magga. Where can this
Magga be found? This Magga is one form of mental concomitant.
Similarly with Samudaya, the cause of Dukkha. This Samudaya arises
from Sa~n~nasankhara and Vi~n~nana. Where else can Samudaya come
from? When they condition the Kilesas to arise this is called
Samudaya. And when they cause the suppression and removal of Dukkha
and the Kilesas, this is called the Magga. Thinking in the way of
truth and wisdom is called Pa~n~na. Constant awareness is called
Satti. Satti is Magga and it arises from the same heart.

It is the same way with the Kilesas, which also arise from the same
heart but they oppress and suppress the heart and wear it down. They
control and subjugate the heart and cause it to experience affliction
and hardship. They constantly pressurise the heart. Magga is the
cleansing agent that is used to clean all of these things so that the
heart can ascend and elevate itself to the highest, due to the work of
Magga, thus arriving at the state of freedom. Nirodha, the cessation
of Dukkha, will steadily come about, following the strength of Magga.
When the time comes for one to arrive at the final and total cessation
of Dukkha due to the strength and ability of the Magga which will have
been developed to it's fullest, this will happen in a single instant.
This is when the Arahantamagga (the Arahant path) extinguishes or puts
out all the Kilesas, Tanha and Asava that converge and hide behind the
Kilesa of Avijja within a single instant.

Nirodha, the cessation of Dukkha, is merely a function. When the
Magga has totally extinguished the Kilesas then the function of
Nirodha has come to an end. When Nirodha, which is the outcome of
Magga, becomes apparent then the function of extinguishing Dukkha also
comes to an end right within that instant. That is why the Lord
Buddha said that Dukkha should be known so that we can see this Dukkha
very clearly, although we already know it within ourselves. Since we
are not dead people, how can we not know it? The reason that the Lord
Buddha told us that we should get to know Dukkha is that although
Dukkha is within each one of us, we never look at it so that we can
know how to overcome it and investigate into it's nature so as to find
a way of getting rid of it. For this reason the Lord Buddha taught a
systematic way of discerning Dukkha so that a practitioner of the way
could follow it.

The Lord said that we should get to know Dukkha and relinquish
Samudaya, it's cause. And how are we going to let go of Samudaya?
Here the Lord said it very briefly but the meaning itself is
extensive. In order to let go of Samudaya we have to use diligent
effort, having Sati Pa~n~na as the important tool. No matter how hard
this may be, we have to commit ourselves to the struggle. This is the
way of letting go of Samudaya. This is the way of getting rid of all
the Samudaya, which are the Kilesas, from the heart by depending on
the power of Magga. This Magga is the middle way of practice.
Nirodha, the cessation of Dukkha, will appear by itself. That is,
Dukkha will disappear by itself. It will come to an end.

These Dhammas do not function at different times. The way these four
Dhammas are being discussed it seems they are in different places and
in different directions but truly, they are all found within the same
place. The Dukkha that arises, arises within the heart. The
awareness that Dukkha has arisen also arises at the same instant that
the Dukkha does. The investigation to find out the causes of Dukkha
also arise at the same time.

The Aramana (mental thought objects) are the disturbances of the heart
that the Citta becomes attached to. For instance when someone speaks
badly of us (and this could have happened many months before), when
the Citta does not think about it nothing happens but when the Citta
begins to take hold of the fact that someone has talked badly about
us, it becomes aroused with anger. This anger is called Samudaya.
When there is dissatisfaction and anger, how can there not be Dukkha?
It is this anger that causes Dukkha because one takes the criticism of
another person to heart and becomes very dissatisfied with this
person. This is Samudaya and that is why Dukkha must arise. How can
one extinguish this Dukkha?

The way of questioning is Magga. This is the time that Sati Pa~n~na
begins to investigate to see that Sankhaara is just a deception.
Before, when no one told us of another person's criticisms of us we
were not aroused by anger or dissatisfaction but when someone tells us
of this criticism now (that may have been said some time ago), we
become aroused with anger and dissatisfaction and become afflicted
with Dukkha. This is one form of Samudaya. We are speaking of just
one form of Samudaya that is on the side of anger. But there is also
another side of Samudaya and this is the side of affection. This is
another form of Samudaya. Like Kamma Tanha, for instance. This is
what affection and delighting in things means. They are Kilesas and
similar to dissatisfaction, ill will and anger.

Now we are investigating Sankhaara which conceives all our deception.
Before Sankhaara arises nothing happens. Sankhaara is just a
deception and so is Sa~n~naa with which we assume and presume. It is
also a deception. Sati Pa~n~na must round them up and bring them
inside by subduing and curbing and finally eliminating them. Sati
Pa~n~na must coerce Sankhaara and Sa~n~naa away from thinking about
these things and then calm down. This is the way of curbing and
eliminating the Kilesas. Once the Kilesas have been curbed and
eliminated, that is, this thought of criticism of us has been
restrained, then the Dukkha will disappear. This is because both
Sa~n~naa and Sankhaara pick up these ideas and play with them. When
Sati Pa~n~na can catch up with these, both Sa~n~naa and Sankhaara will
stop thinking continually about these things. Dukkha will then not
arise.

When Sa~n~naa and Sankhaara, which are the Kilesas, have been subdued
by Sati Pa~n~naa then Dukkha will disappear and Nirodha will arise and
become apparent. These are all at the same place. Don't waste your
time thinking or imagining about the various things. Don't shoulder
the load of the whole world and of the whole physical universe. It is
heavy and doesn't do you any good. Such as when you imagine that the
Magga, Phala and Nibbana are in such and such a place. This is just a
waste of time. On the other hand, you don't investigate and
differentiate the Kilesas in your heart so that you can identify and
remove them. That is why the Kilesas will always remain inside our
hearts to consume and afflict us all the time without ever coming to
an end. All the Dukkha arises in the heart. Samudaya is like an
endless long line and if we do not cut this line which is the source
of Dukkha with our means of Sati Pa~n~naa how then can we find any
virtue within ourselves or happiness from our going forth?

I said earlier on that when we take up the Robe, the Kilesas do not
take up the Robe with us. We have to combat and struggle with the
Kilesas. But most of the time we are on the loosing side. Those who
are capable of conquering the Kilesas and attaining to the highest
fruit of Arahantship are not very many. We have to face this point
and consider it many, many times. There is a great difference between
the time of the Lord Buddha and our time as far as going forth is
concerned. Nowadays people ordain more as a ritual which is in great
contrast to the days of the Lord Buddha when people went forth for the
sake of the Dhamma. They went forth with a perception of the harm of
the things that they had experienced in lay life. They had
experienced so much of them that they reached the point where they
became weary; sick and tired of it. So when they took up the Robe
they took it up with faith and conviction and the desire to be free
from Dukkha and all the other oppressive influences that had been
subjecting their hearts to Dukkha.

Therefore, there is a great contrast between the way Bhikkhus during
the time of the Lord Buddha exerted themselves and the way that
Bhikkhus exert themselves nowadays. During that time the teacher who
taught Dhamma was the Lord Buddha himself. Listening to the Dhamma of
the Lord Buddha was like receiving one hundred percent pure gold.
What the Lord taught was the real and genuine truth. He realised and
experienced everything before teaching the Savakas. For the
listeners, it was not necessary for them to select what was right and
what was wrong and what was correct and what was not correct. All
they had to do was just take it in and absorb it. Once they had
listened to the Dhamma instructions they went on their way to exert
with diligent effort and conviction to their utmost ability. In every
mode of exertion their hearts were full of satisfaction, diligent
effort, concentration and reflection; these four Dhammas blended into
one. If such is the way, how can the result not emerge? And so it
happened that some of them attained to Dhamma on that mountain and in
that forest or on that walking path or in that sitting position or
standing up or lying down.

They attained to the result of Dhamma due to their earnestness by
truly committing themselves to Dhamma practice. Both the Dhamma and
the one who presented the Dhamma, the Lord Buddha himself, were real
and there were no uncertainties in them. And those who listened to
Dhamma where those who had perceived the harm of living in the world
of Sa"msara so their hearts were vessels that were ready of Dhamma.
This is why when the Lord Buddha taught Dhamma to them they were able
to pick it up to their fullest capacity. They then took up this
Dhamma and strived in their practice until they attained the highest
goal. They in turn became the refuge of Sara.na"m ... Gacchaami.
This was the way that people took up the robe in the time of the Lord
Buddha. Don't have the understanding that the Dhamma of this time or
the Dhamma of that time are faked. And don't think that the Kilesas
of this time and that time are two different kinds of Kilesas. Truly
speaking, the Kilesas of that time are also the Kilesas of this time.
They are one and the same thing.

And it is the same with the Dhamma. The Dhamma of the past and the
Dhamma of the present are the same Dhamma. The differences are only
in the teaching techniques and the ability of the teacher. The
important factor is in our faith, in finding a teacher who truly
practices the way and has realised the result from his practice. He
who teaches following the instructions of the Dhamma and has attained
to it's highest fruit, like the Savakas of the past, is the most
suitable teacher to take up and follow. He will be the one to give us
the full benefit of the teaching and the one who seeks for him will
not have to select or discriminate the Dhamma that he teaches because
the Dhamma that he teaches will be the true and genuine Dhamma.

Where else can the path and fruit go when we are ready for them? As
far as seeking for a teacher is concerned we now have found the best
teacher. Anyone who has attained to the highest state of purity, the
state of Buddho, is the best. So when we practice to the utmost of
our ability and our faith in Dhamma, the results cannot be different
from the results that the Savakas received in the past. They must be
of the same characteristic.

It seems as though people in the present day take up robes as a
ritual. But those who took up robes in the past really had the
purpose of getting rid of their sensual lust, their Raga. Some of
them had grown weary of this lust even before they took up robe while
some of them grew weary of it after it. Some of them even took up the
robe without intending to stay in it, but due to their underlying
tendencies, their Upanasaya, they were eventually able to accept
Dhamma and subsequently to take up the teaching and practice, finally
attaining to the Magga, Phala, and Nibbana. In short, people took up
the robe to give up their sensual lust or out of their own weariness
of it and they finally practised for the sake of deliverance.

In the present day most people take up the robe as a mere ritual so it
turns out that they take up the robe just to accumulate the Kilesas
and sensual lust. This lust covers both material and inanimate things
as well as living people. For instance, money and riches, rank and
honour, can all stir up sensual lust in our hearts; for example the
very ranks in the religious hierarchy and their desire to be elevated
to those ranks. Some people are driven to insanity because of their
desire for these things. If a Bhikkhu takes up the robe for this
reason, can one say that he takes up the robe to get rid of Dukkha
rather than just accumulating Kilesas and causing weariness amongst
the people of the world? People can easily get tired of this kind of
person because he takes up the robe just to accumulate more lust.

What is the use of doing this? It is of no use at all. Think about
it. I am not fabricating anything or stretching the imagination for
this is the truth and accords with the natural principle. We can all
see it. But if you take up the robe, following the tradition and
example of the Lord Buddha and the Savaka, then can the highest goal
escape from our mode of practice? Our way of practice is the most
important thing. It is vital. So please take it to heart: get rid of
the Kilesas. Every kind of lust is the affair of the Kilesas and we
must always reflect and perceive them as harmful to the heart and be
constantly correcting and fighting them. The word "Prah" in Thai
means Bhikkhu which means supreme or noble. Don't be noble just in
name like a person with a noble name but who finds himself in jail.
Let us be noble in quality.

As a practitioner, one must not be heedless or complacent. In your
conversations don't be wild or immersed in the pleasure of them for
this is a way of being heedless and negligent and is contrary to the
tradition of the Bhikkhu and practitioner.

End of Dessana.