This is the correct principle which is right and proper

Venerable Acariya Maha Boowa ~Nanasampanno
Wat Pa Baan Taad
August 04, 1979
Translated: Achaan Sudchaad

"... One must consider the Dukkha as the truthful Dhamma and one should not consider Dukkha as one's self, for this is the principle of truth in Dhamma..."

.oOo.

This is the correct principle which is right and proper

As a practitioner, one must be truly committed to Dhamma. One's heart must always be turning in towards Dhamma. One must not allow the flow of the world to come in and trample on and afflict one's heart. This is the flow of the Kilesas. They must not be allowed to incite and disturb the heart, which we are caring for 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 that are harmful to us. We must always set up this understanding. Then we can be considered as people who practice Dhamma with mindfulness.

This mindfulness is the constant awareness of which things are harmful and which things are beneficial. One must be constantly aware of those things which are beneficial or harmful to one's self. One must always be careful and cautious and get rid of the things that should be gotten 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.

This heart is the property of two possessors. However, it is the Kilesas that have been ruling over it for a very long time. We ourselves cannot make an account of all the forms of birth that we have gone through and the processes of birth, ageing, illness and death that we have undergone right on up to the present day. This is the work of the Kilesas, Tanha and Asava, that lead us to be born and die and experience Dukkha and hardship. All of them are harmful to us. Every form of existence that we take up is filled with Dukkha. Dukkha is inherent in every form of birth because when one takes up birth one must also take up death. Both birth and death are a pair or a duality. Therefore, whenever there is birth there is also Dukkha.

The Lord said that the only one whom Dukkha does not fall on is the one who does not take up birth, for this is the only way to totally wipe out Dukkha. If one doesn't take up birth, one doesn't have to experience any Dukkha. If such is the way then what is the cause of Dukkha? Due to birth, Dukkha arises. So what is the cause or origin of birth? The origin of birth is Avijja, the king of delusion, that is deeply embedded within the Citta to the extent where it is not easy to tell them apart. It is therefore necessary for us to commit our total effort to the extent where we will even give up our lives if we have to. When it is the time to intensify one's effort, one must then intensify it. When it is time to make a hard try, one must make a hard try. When it is time to fight, one must really fight. When it is time for one to be moderate, one will know for one's self when the time arises.

But one should not take it upon one's self to decide when it is the time to be moderate or take it easy or relax when in reality the time is not right to do so. Concerning this, one can sometimes be mislead. The practitioner himself will know the right time to take a rest, to relax, to enjoy ease and comfort while breaking away from his strenuous exertion. The way to rest the Citta is to enter into the state of calm and cool-heartedness. There can be such a time but when one enters into battle against one's opposition with the means of Sati Pa~n~na, one must really totally commit oneself to it. One must consider the Dukkha as the truthful Dhamma and one should not consider Dukkha as one's self, for this is the principle of truth in Dhamma. This is the correct principle which is right and proper.

The Dukkha which arises within the body is important. It is something that one can see very clearly and distinctively. The Dukkha in the Citta can arise as a consequence of the Dukkha of the body. This is one aspect of Dukkha. The Dukkha that arises in the Citta even at a time when the body is not afflicted with any pain or illness is the Dukkha that is entirely created by the Kilesas. The Dukkha that arises in the body due to pain when one is afflicted with illness or from sitting in the same position for a very long time can cause the Kilesas to arise. The Citta will be restless and agitated and will be concocting up various ideas. This is caused by the Kilesas of attachment. The Citta will become confused and will concoct up the idea that the Dukkha within the body belongs to one's self, and that the entire body is one's self. If we see that the body and ourselves are one and the same thing, when there is Dukkha within the body we will feel that we ourselves are experiencing Dukkha. When we see that we are experiencing Dukkha we will become concerned with ourselves.

We will not want to experience Dukkha and this desire not to want to experience Dukkha is Vipava Tanha. Then we will not be able to look for the truth because we will not be able to find a way to reach the truth following the truth principle that says that Dukkha is an aspect of truth. This is the principle of the Sacca Dhamma, the truthful Dhamma. A practitioner who has clearly seen Dukkha within his heart as an aspect of truth will not be overwhelmed by Dukkha any longer. No matter how severe this Dukkha might be, this Dukkha will not be able to trample on and afflict him or cause him to waver. I have experienced this myself and I am not speaking without anything to back me up. I have clearly experienced this and that is why I dare to relate this to you, without being concerned with whether I am showing off or not. I speak from the truth principle and what I teach is following the truth principle, aiming only for your benefit and befitting the effort that you have made in coming to me for instruction.

I instruct you to the utmost, to the fullest. Dukkha Vedana can arise from many causes. It can arise from illness. But please keep in mind that it is the same old Dukkha Vedana that we call the Sacca Dhamma, the truthful Dhamma. The Dukkha that arises from the pain in the various parts of the body or the Dukkha that arises from sitting for a long time are all the Sacca Dhamma. We must take that Dukkha as the target for investigation. We must investigate back and forth between the heart and the body where it has permeated. Look and see which part of the body this Dukkha has arisen in.

For instance, the pain in the legs or in the various organs of the body, one should take the point where the Dukkha or pain is most profound and take that as the point where one establishes one's mindfulness and investigates with Pa~n~na, analyzing and differentiating and isolating the nature of Dukkha so that you can see it's nature very clearly. We must observe the Dukkha to see that it has no other characteristic apart from being Dukkha itself. It is unlike the body which has various characteristics since it is made up of the different parts. We must compare and examine all the different parts and then we must turn inward towards the Citta. These three things are terribly important.

We must not wish for Dukkha to go away because the desire for this Dukkha to disappear is Tanha or craving. This will just increase the Dukkha and one will never have one's wish fulfilled. Instead of this being Magga, the way to eradicate Dukkha from the heart or curb the Dukkha within the body, it merely increases or intensifies the Dukkha of both the body and the heart. This is what happens if one wants Dukkha to go away. One must not make any wish or have any desire. When Dukkha arises it arises whether we have the wish for it to arise or not.

We should investigate Dukkha to see it as it actually is by differentiating and setting apart those things which are involved with Dukkha. Find out what part of the body is being afflicted with Dukkha and take a good look at it. The Citta must be revolving around constantly. This revolving of the Citta is actually the turning around of Pa~n~na. Pa~n~na provokes and examines the cause of this Dukkha. When Dukkha is intensified the Citta cannot get away from that particular spot. It must be turning around very rapidly. This is the way of investigating the Sati Dhamma and the way to contend with one's enemies. One must differentiate the body and look at it and examine it. One must also differentiate and set apart Dukkha Vedana and examine that. This Vedana is merely Dukkha but in itself it doesn't know or understand that it is Dukkha.

And the body, although it might be afflicted with Dukkha, in itself does not know that it is so afflicted. Who is the one who says that this body is afflicted with Dukkha and that the Dukkha Vedana that appears is Dukkha? Who says that this is so? If it doesn't come out of our Sa~n~naa Aramana, where else can it come from? So in the end we cannot help but look into the Citta itself. Now if the Citta itself really suffers Dukkha then let us really look into it closely for ourselves. We must look or see it with Pa~n~na, discrimination and discernment. Don't just merely look simply because we only want to look at it. If we look just because we want to get to know without doing any investigation, this is not the way to look for the truth. The point is that we should not have any desire but merely probe into and examine the truth itself. This will be the natural way of investigation, the Majjhima way. If we have any desire then this will be Samudaya and the cause of Dukkha will arise.

Therefore, even if the Dukkha afflicts the body to the extent where it will break apart then let it break apart. As far as the disintegration and integration of the body are concerned, they are a pair or duality. It is natural for them. If they can be formed together, they can also break apart. But the main point is to show the truth about these three things that are combined or interrelated. See it clearly with Pa~n~na. One must get to see the pain in the body clearly. One must see it clearly with Pa~n~na until one can see that the skin is merely the skin and the flesh is merely the flesh. It is the same way with the sinews and bones and the rest of the parts of the body. They are merely as they are. They themselves don't know that they are experiencing Dukkha even though the Dukkha is like a scorching flame. They themselves don't know that they are undergoing Dukkha. And the Dukkha itself doesn't know that it is Dukkha either.

This Dukkha doesn't know that it is making others suffer. So who then is the one who forms up the presumption and assumption about these things? One must turn around and look inside the Citta. When looking at the Citta one should look the same way one looks at the body and at Dukkha Vedana. One must look with continuous attention and mindfulness. One must look with the intention of finding out the truth because one wants to get to find out the truth. When one gets to find out the truth, the Citta will be just merely knowing. Can this "knowingness" be one and the same thing with Vedana? And if this knowingness and Vedana and the body are one and the same thing, when Dukkha Vedana disappears, how is it that the Citta still remains?

The Citta has always been here from the day of our birth but this Dukkha Vedana only arises now. If they are one and the same thing how is it that this Vedana doesn't appear at the moment of birth and how is it that it can disappear? It should not disappear if the Citta has not also disappeared, so truly, they are not one and the same thing. This investigation must be constantly turning around.

As far as the desire for Dukkha to disappear is concerned, one should never bring this into the investigation if one doesn't want to enhance Dukkha and accumulate more Kilesas which is Samudaya, the cause of Dukkha. Then one would be cut down and one would not be able to make it true and when one is about to pass away one will be helpless. One who sets his heart to investigate and observe the Sacci Dhamma is the one who will gain victory and the one who will be able to withstand to the end. Although he might not have gotten rid of all the Kilesas he would be able to stand on his own with mindfulness and wisdom, Sati and Pa~n~na. Sati and Pa~n~na are absolutely vital for taking care of the Citta and when the Citta has attained to deliverance then there is nothing else to talk about. What is there to talk about?

In training and disciplining oneself, one must be bold and courageous, firm and resolute. One must not be feeble or weak. One must not see anything in this world as more worthwhile than Dhamma or than the knowledge and insight that will deliver us from the Kilesas and Asavas that are entangled within our hearts, for we can gradually emancipate ourselves from these things until we are totally free from them. The supreme treasure is the Citta that has attained to deliverance or the Citta that has developed the various stages of virtue. They are similar to the treasure or possessions that we have accumulated and the more we accumulate them the more valuable they become. Their worth and value increases until we arrive at the state of contentment. We must develop the Citta to this state of contentment. We must not be shaken by the Loka Dhamma, the worldly influences, for they have been as they are since time immemorial. This world is full of birth, ageing, illness and death, confusion and trouble that afflicts all people and every kind of animal.

There is no true peace and happiness in this world. Where are we going to find happiness in this world? We will never find it because there is only Dukkha. There is the physical Dukkha when one has to strive and struggle to make a living. When we have desire or craving for possessions this is also a form of Dukkha. Whatever form we set up we always get attached to, like a piece of paper which we suppose is a bank note and can be used as currency. We know very well within our hearts that this is just a piece of paper but we are still deluded by it and our greed for it is just immeasurable.

Greed and hatred are so severe that they shake the whole world. Is there any happiness in them? Greed is one form of fire. When our body is normal and not afflicted with any disease, it is quite comfortable and at ease. But when there is any illness, the body is afflicted and disturbed. It is the same with the Citta. When it is not afflicted with the diseases of the heart such as greed, it will remain in quite a calm and peaceful state. But as soon as this disease of greed happens to strike the heart, the heart turns into fire and becomes troubled and annoyed. Can we see it's harmfulness?

Hatred is like a shadow that follows greed. When we cannot acquire the things that we want according to our desires, we become angry. The world has these things as the masters of the heart. If this is the case, who in this world can have any happiness because the nature of these things is that of fire? Wherever they are they must always scorch and burn and totally consume that place. No happiness and comfort can come out of them and even when one dies if these things are still full within one's heart, one will never be able to find any happiness. One will never be able to find any basis to hang onto. One will die worried and concerned and possessive of everything. One will pass away in confusion and worry. One will be consumed and burned through to the next birth. One will never come across the real essence at the time of one's passing away.

This is because one is deluded in Samutti. One thinks that Samutti is of the real essence, which it is not, while on the other hand, Dhamma, which is the real essence and virtue, which is also of the real essence, and are the treasures that can provide us with cool-heartedness, trust and confidence, are never accumulated by us. So how are we going to come up with any confidence? Therefore, the building up of virtue inside the heart is terribly important for wise people, especially for we who are the Bhikkhus, the practitioners. We must be really serious, really earnest.

The Majjhima Patipada, the middle way of practice, is always suitable for lifting us out of Dukkha. Once we have depended on the basis of the Majjhima Padipada as our path of practice and as the tool for the eradication of the Kilesas, no matter how many Kilesas there are they must all arise from the heart. All that is necessary is to develop and produce inner Sati and Pa~n~na to counter the Kilesas. When the Kilesas are subdued, happiness will arise. We will then come to see the harmfulness of the Kilesas. Whenever the Kilesas appear within one's awareness one will become afflicted and feel uncomfortable. One will feel ill at ease, immediately as the Kilesas appear. The more the Kilesas appear, the more affliction we will have to endure.

We must curb them with Samaadhi, Pa~n~na, Sata and diligent effort and when we manage to curb and restrain them we will feel at ease, comfortable and happy for this is the quality of one who practices Dhamma. At the same time we will realize the harm of confusion and trouble that is caused by the Kilesas oppressing the heart. We only have one undertaking or work to do. For a Bhikkhu there is no other work that is really genuine or of any worth other than the work of correcting and uprooting the Kilesas. This is the work of uprooting the thorn of the Kilesas out of the heart following our ability. This is in accordance with Dhamma and follows the example of the Lord Buddha. When we become weak and discouraged we should reflect on the Lord Buddha and the Savakas of the past. We should think of them when we take up our refuge. They are our Buddham Sarranam Gaccami, Sangham Sarranam Gaccami.

But we must not merely reflect upon them. We should think about them and try to follow their example. We have to ask ourselves, were these Savakas ordinary human beings or were they Devatas? They were really people like us. Some of them even came from the very delicate and high classes like those of kings, for instance. They had never had to endure the physical hardship of the body and they had plenty of possessions and wealth. But they gave them all up by seeing them as things of little value and significance. Some of them were high officials of the court and some were merchants, rich and wealthy men. All of them were fully possessed with great wealth, honour and dignity.

So why did they give up all of these things, take up the practice of Dhamma and finally attain to Dhamma and become famous? They attained to the supreme state and at the same time they could also see the insignificance of those things that they left behind. They were not of the real essence, these things, and were never as worthy as Dhamma and that is why these people were able to attain to Dhamma. Whatever class of family they came from, once they had gone forth in the Buddha Sasana they then devoted themselves to the practice of Dhamma with diligent effort. Even those who were kings were willing to give up their kingship and take up the life of a recluse or a Bhikkhu, just like any other Bhikkhu. Look at the degree to which they were able to adapt themselves. For this reason they were able to attain to the status of great sages to whom we pay respect and esteem.

We have to take up their example. During the time of the Lord Buddha this was the only kind of work that the Bhikkhus were doing. This is the work of walking Camkama, sitting in Samaadhi and the work of Bhavana. This is the work of a Bhikkhu. When they had conversation they did not talk about politics or about business or about any other social activity. Nor did they talk about men or women. They did not bother about these things because these things are the affairs of the world which they had left behind due to the perception that these things are harmful. That is why they got away from these things and made sure that these things did not come in and bother and disturb them. They only took up the Dhamma as their basis after they had left those things behind. All the other work that they had done in the world, they entirely let go of. The only work that they did now was the work of a Bhikkhu, which is the Samana Dhamma, the Dhamma that slowly leads to peace, happiness and tranquillity. Wherever they were they all disciplined and trained themselves with Dhamma and they all consistently attained to the result.

They all attained to the Magga, Phala and Nibbana in the various places like the forest, mountains and caves. This was because they constantly exerted themselves. So how could the fruit not become apparent? When they carried on a dialogue they carried on a dialogue on the Salaka Dhamma. This was the topic of their conversation. When they talked about this Dhamma it is called Salaka Kata which means the conversation about the way of deliverance or the uprooting of the Kilesas. Salaka means to cleans or uproot. This is then called Salaka Kata or Salaka Dhamma. If we are talking about the topic of conversations, if we talk about this Salaka Dhamma, it is called Salaka Kata which means the talk on the cleansing or eradicating of the Kilesas. And what does this consist of? What did those people during the Lord Buddha's time talk about? The basis of conversation for a Samana has bounds and limits.

I will elaborate the first of these topics of conversation although I have spoken about this many times before. But there are newcomers that may not have heard it before so I will say it again. Please listen very carefully. The first is Appiccata which means one who is content with little. The Lord did not teach us to be one who was only content with possessing many things concerning material substance and things that are offered by the lay people. However much or little one might come across, one is happy with just a little. This is the best way of practice. Sandutti or Sandosa is second to that. Be content with whatever is available in the way of requisites. One mustn't bother or make solicitations to the lay people concerning these things. One just uses whatever is available and accords with Dhamma. This practice is a moderation of the first practice of being content with little. This is Appiccata. One is really firm and resolute if one practices in this manner.

The third topic is Vivekata; the delighting in seclusion. One has seclusion in one's dwelling place and one is secluded in the eyes, ears, noes, tongue and body that have contact with the forms, sounds, smells, tastes and tactile objects and one is also secluded in the heart befitting the virtue or the quality of the Samana Dhamma. One practices or cultivates quietude or seclusion of heart. If the heart is not able to find quiet one will not be able to find any happiness. That is why it is a vital necessity that we curb and restrain the flow of the Citta with our diligent effort. If we can find seclusion and quietude, it is possible for the Citta to calm down. Then happiness will arise and this is what is meant by Vivekata, the delighting in seclusion.

Next comes Viriya Rampa, continuous and consistent exertion and the application of one's diligent effort. In all of our postures of standing, sitting, walking and lying down, one is constantly exerting with mindfulness directing one's exertion. With mindfulness it is possible that we are exerting ourselves and this is Viriya Rampa, the conversation on the application of diligent effort. Assankakanika means mingling or socialising. One doesn't socialise with one's fellow Bhikkhus or lay people. This is Assankakanika; not socialising or mingling with people. Then there is Sila, morality. One tries to keep up one's Sila and to make sure that one's Sila doesn't have any blemishes or breaks. We must protect and cherish our Sila in the same way that we protect and cherish our hearts. Both Sila and Dhamma are one and the same thing. The coarser kind of Dhamma is called Sila because it has to restrain and curb through the ways of body and speech with the heart taking up the responsibility for them.

Samaadhi, this is the talk concerning the calmness and stability of the heart. Next we come to Pa~n~na, the conversation concerning Pa~n~na. One relates to another about the various techniques of practice and regardless of what type of Samaadhi, one should talk about them because each one will be able to learn and gain some benefit from this talk. When one talks about Samaadhi one can discuss and relate the various characteristics of Samaadhi. This is because there are many different ways of disciplining the Citta following the different characters and personalities of people. Concerning the talk on Pa~n~na, one tries to talk about the depth and profundity, the discernment and the various techniques of Pa~n~na. One should discuss them so that one can share this information with one's fellow practitioners so that others might be able to take it up. Then they talk about Vimutti, the state of deliverance. This is the most desirable subject of conversation and the most desirable state. It is the consequence that arises from Appiccata, wanting little, and all the way up to Pa~n~na.

After Pa~n~na is Vimutti and after Vimutti is Vimutti Yanna Dasana; the knowledge and insight that one has attained to Vimutti. These are the ten Salaka Dhammas that the practitioners and Bhikkhus during the time of the Lord Buddha talked about. They only talked about the truth and Dhamma. This accords with the Dhamma that says Galena Dhammasa Cacca, the timely talk on Dhamma. This talk is timely and appropriate to the time and this is are [sic] of the highest blessing for those who are involved in the conversation.

And this is what they talked about during the time of the Lord Buddha, the Salaka Dhamma. They did not talk about politics or business or about gain or loss. They were not involved with the confusing affairs of Samsara like the way Bhikkhus are today. In their hearts and in their mouths there is nothing of any substance but just the affairs of the world that they give vent to. They are not worth listening to. Can this be in accordance or in conformity with the time of the Lord Buddha? If this is the way, then all that is left is just the name or the label of one who has gone forth.

Talking about the maintenance of his Sila, one wonders just how much Sila he has got. This is because when he talks he does not restrain or have any reservation. One really wonders whether his Sila has gone down the drain and become void. So how can one come up with any Samaadhi because no a word of Samaadhi has been said, not to mention the practice and development of Samaadhi with the way of Citta Bhavana. So how can the result come forth? One just tends to get into trouble and confusion with the things that bear no benefit.

We don't tread the way that the Lord Buddha showed us to tread. We don't want to do the work that he wanted us to do. We only do the work that is in opposition to Dhamma. We do this constantly as part of our way, so how can there be any worth or virtue that we can be proud of? If our practice just goes out of the way or tramples on and destroys the Dhamma without our being aware of it, there cannot be any result that comes forth. We can be proud of our state of going forth but what is the use of that? What is the use of being proud of the position of one who has Sila? What is the use of this if we cannot be proud of the result that we gain from our exertion? For these results or the fruits of our exertion would be our own possessions or treasures be it the Samaadhi treasure or the Pa~n~na treasure or the Vimutti treasure. These are the treasures that we can be truly proud of, which arise from our diligent effort.

These all start with Appiccata, the practice of wanting little which is opposing or antagonistic to the practice of wanting a lot. This is how the Lord taught us to correct the Kilesas because the Kilesas like to oppose and go against Dhamma. For instance, the Lord says Appiccata, want little. But the Kilesas say, take a lot. Take a lot. When you die you can take these possessions as the fuel to burn yourself with. The Kilesas really like this. There is no point in looking for any firewood because you can pile up your possessions, your wealth and your riches and then set fire to them to burn your body with. The Kilesas like it this way and this is the way the Kilesas go against Dhamma.

The Kilesas must always go against Dhamma. They must always be contradictory to Dhamma. They always oppose Dhamma. Whenever the Citta is inclined to like something, please understand that the Citta is already on the side of the Kilesas and it has already been lead away by them. The Kilesas will then take it up onto the chopping board and cut it up into pieces. It is only when the Citta has attained to the plane of Dhamma and the plane of truth to the extent where one can be confident of oneself, now understanding about truth and reason and Dhamma and about good and bad within the Citta, that this becomes a different story. When the Citta has attained to that stage then the Citta will be only inclined towards Dhamma. It will like to acquire Dhamma and the desire for this Dhamma is called Magga, the path.

These are not like Kilesas like the other worldly or mundane desires. Vivekata, the Lord taught us to be inclined towards seclusion but the Kilesas like us to mingle and socialise in confusing and maddening crowds. They are the place where the Kilesas want to go and this is how they go against Dhamma. Vivekata or the delight in seclusion is on the side of Dhamma. The delight in confusion and madness is on the side of the Kilesas. Viriya Rampa, the application of diligent effort. The Kilesas say that one should apply one's effort in a wrong way or a bad way and this is the diligent effort of the Kilesas. If one goes in a wrong or bad way, it is contrary to the Viriya Rampa.

The Kilesas steadily and constantly to against Dhamma all the way up to Vimmuti and this is the way of the Kilesas. They always have to oppose Dhamma and go against it and be in contradiction to it. So one must always observe oneself well, no matter how the inclination might arise. Even if it goes in the way of the Kilesas one must use Sati Pa~n~na to investigate to see whether one's inclination or liking is in accordance with Dhamma or not.

If it is not in accordance with Dhamma then one has to realize that it must be in accordance with the Kilesas. Then one must immediately resist that inclination and let go of it even though one might be really attached to this desire and really want to have it, for this kind of desire or attachment is really the affair of the Kilesas but letting go of this attachment or desire is the affair of Dhamma. If we are going to follow the way of the Lord Buddha, we must let go of them. We must resist our heart. How can we not resist? If we are not resisting, we cannot say that we are fighting, combating and struggling. If we keep on following our heart's desires we cannot be called practitioners. One cannot be considered as one who resists the Kilesas, one who fights the Kilesas and one who subdues, eradicates and conquers the Kilesas for one will always be losing to the Kilesas.

This does not fall within the principle of Dhamma which means to contend and to fight. One must be constantly aware of one's self. We only hear about the story of the Savakas. Some of them attained to the level of Sottapanna, some of them to the level of Sakadagami, some of them to Anagami and some of them to Arahantship in the various places. These were the results that they attained to and what about the story of their exertion? What was it like? The story of their exertion and the story of the result that they acquired were in harmony with each other.

Therefore, we must look at both the cause and the result. Look at the means and the consequences. If we are desirous of the result then we must develop the cause for this result to arise. It is like when we look at a certain plant. We observe and investigate to find out what sort of nourishment is good for this plant so that this plant can bear the fruit for us. If we only look for the result without paying any attention to the cause that can make this result appear, it is useless for us. We must look at the cause. That is, we must find out what kind of nourishment and fertiliser this plant needs and we must take good care of it, protecting this plant from other things that can come and destroy it.

It is the same way with our hearts. When we are desirous of the result that can appear within our hearts, we have to observe the heart to find out what it needs to be able to produce such a result. Whatever is antagonistic or harmful to the heart we have to try to eradicate. Insects are very important because they constantly bite. Raga also bites and Dosa bites and it is the same with Moha, it bites too. Laziness and weakness also bite. Discouragement also bites. Thinking that one doesn't have the ability is another form of bite. Thinking that the Magga, Phala and Nibbana is now out of reach or out of time, this is another bite. These are all the bites of these insects; the Kilesa insects. Discouragement and weakness, they bite. When one tries to exert in the practice of walking Camkama or sitting in Samaadhi Bhavana it is as if someone is taking one to the gallows. This is another form of bite. They constantly bite us. When we lie down and our head touches the pillow we seem to never want to get up and this is another bite or sting.

Please know that these insects are found within the heart. They hide and permeate the heart. They are constantly whispering and infiltrating the heart. This is because they are found within the Citta. Here we are trying to get rid of them with various techniques so that we can see and experience the supreme Dhamma within our hearts. This will happen due to our diligent effort and our contending with them. In the beginning stages of practice it is difficult and hard. But even though it is difficult, one is not willing to retreat and one is willing to face it. One faces the fact that it is difficult and that it is Dukkha but every form of work is difficult because when one has to do work, there is exertion that has to be put forward. In our practice we must also exert ourselves. It can be difficult but we must exert to the utmost so that we can come to the result that we can be content with.

The Citta can be trained and developed or else the Lord Buddha would not have taught us to do it. The Citta that has no Dhamma is like a demon or ghost. In such a Citta there is no Dhamma or truth or any principle or reason. The only thing it has is the wish to acquire things according to it's desire and this is entirely the business of the Kilesas when there is no Dhamma permeating within. The result that appears is that one is never able to find any happiness either for one's self or for others that one comes into contact with.

People only disturb one an other due to the power of the Kilesas. Human beings are social animals and they have to live together. They cannot live alone by themselves so they always tend to disturb and affect one an other and this is due to the harmful things inside the heart that have been vented out. When one has constantly trained and developed one's self, this wildness and recklessness inside the heart will steadily diminish due to the power of our exertion. The Citta that has never attained to calm will now attain to calm. This is because we are now taking care of the Citta. We can have calm and cool-heartedness because of this care and nourishment arising from our exertions. We have to coerce and control the Citta constantly so that it doesn't think out of the way of Dhamma. We must not allow this Citta to think about the various things. We must master it to only think in the way of Dhamma. The Kilesas will gradually become less and less and the heart will become calm and tranquil.

When it has begun to become calm and tranquil, one will begin to see the worth and value of the heart. We must then intensify our effort because the worth and value that arises from being calm is not the only worth and value. There are others, higher and better than this. During the time of the Lord Buddha the Magga, Phala and Nibbana was plentiful and abounded amidst those practitioners. There were many who were imbued with the Magga and Phala, the path and fruit but when it comes down to our time there are only people imbued with fake things. There are only the names of the Kilesas and of Dhamma but the real essence and substance of the truth and Dhamma be it the Dhamma of Samaadhi or Pa~n~na or Vimutti are not there. Who is going to be the one to bring back to life the Dhamma of the Lord Buddha which is the complete and genuine truth?

It is the principle of Majjhima, suitable and appropriate for the work of revealing the Magga, Phala and Nibbana and to eradicate and totally eliminate the Kilesas which are in opposition to the Magga, Phala and Nibbana so that they can be totally wiped out from the heart. It must be us, the practitioners. Be concerned and have interest for yourself. Always question yourself. Don't remain idle for then you will just stay ignorant. You should come up with the various means and ways and techniques of coping and countering with the Kilesas and then you will be able to come up with some understanding and insight. This is the means and technique of Pa~n~na. In the beginning stages of practice this is what you must do to develop your Pa~n~na but once you begin to develop Pa~n~na, it will begin to flow naturally by itself for it will begin to turn around and around relentlessly to the extent where you will have to restrain it.

Concerning Uttacca as it is described in the texts. This is one of the higher Samuccana or fetters. One wonders what was in the mind of the one who recorded this. This is not trying to find fault with the one who recorded the text but the text reveals the state of mind of the one who put them down. That is, was the one who wrote this text also one who was free of the Kilesas or was he still possessed with the Kilesas, for instance, with the description of Utacca as being a mundane state of restlessness and agitation? In the five mental hindrances there is also restlessness and agitation and this can occur in any mundane or worldly person. But Uttacca is really an obsession with the pleasure of doing the investigation. This Uttacca is the immersion or absorption in the analysis with Pa~n~na gone to an extreme. That is why it becomes one form of fetter or Samuccana. Mana is conceit or the attachment of the heart. Avijja is that imposing and resplendent state of knowingness inside the heart. But there is this slight difference concerning Uttacca in the sense that this Citta is not really in a state of agitation and restlessness or being annoyed like the ordinary kind of mundane restlessness and agitation. Of course, there is some annoyance but it arises from the immersion in the pleasure of doing the investigation.

If we speak of the annoyance that arises from the work of doing this investigation, this is correct. It is because this is the time when the Citta becomes very obsessed with it's work so the description of Uttacca should be restlessness and agitation that is due to the Citta being immersed in the pleasure of doing the investigation and analysis and this is coupled with fatigue and tiredness which can cause annoyance to appear. This is a fully acceptable description. But to say that this Uttacca or restlessness and agitation belongs to the restlessness and agitation of the five mental hindrances that appear on the mundane level which ordinary people can experience, this is not so, for this falls within the plane of the noble ones.

This is at the level of Arahantamagga, the path of Arahantship. This is when the Arahantamagga is in progress and as soon as this Arahantamagga becomes fully mature then the Arahantaphala, the instant when the Citta cuts of birth and existence, will appear immediately within that instant. Everything is then totally broken and at this instant the path merges with the fruit, that is, the Arahantamagga merges with the Arahantaphala but at this stage, it still cannot be considered the complete or perfect Dhamma. But when this stage is complete or finished without any more continuity like when we step up from the staircase to the floor of the building and one foot is on the stairway and the other is on the floor of the building, this is the instant when the path merges with the fruit. But as soon as the other foot is lifted off the stairway and placed on the floor of the building, at that instant one has attained to the whole or the ultimate Dhamma and this is Nibbana. When one is still moving the other foot, this is still an activity. But as soon as the second foot is lifted off the stairway and been placed next to the first foot that is already on the floor of the building then at this instant when the second foot has reached the floor of the building, one has come to the total cessation and full accomplishment and arrived at the ultimate Dhamma.

One has come to the ultimate result. But when one is moving the other foot this is still the time when the Magga still approaches the Phala. This is when the first foot has touched the floor and when the second foot has also touched the floor. It is said that this is also the Arahantaphala, the fruit of Arahantship. But this is also Nibbana. It happens right there. It is said that then one has attained to the fruit of Arahantship but if one says that one has also attained to Nibbana this would not be in contradiction because the Lord had elaborated on this. If the Lord had not done so then the Savakas would have questions in their minds wondering why he did not elucidate this other state that passes beyond the former state. What is this state?

Therefore, in order to be in line with the wisdom of the great teacher, the Lord elucidated four paths, four fruits and one Nibbana. The Magga and the Phala, the path and the fruit, are pairs like the Arahantamagga and the Arahantaphala but passing beyond this pair one can say that it is the complete Arahantafruit or Phala and one can also say that this is Nibbana. It is also said that one has attained to the fruit of Arahantship but that is really no contradiction especially when that nature has attained to that state. There is no contradiction with that nature. Anyone can say anything about it but that nature doesn't have any contradiction because it has already arrived at the ultimate truth.

The Bhikkhus at the time of the Lord Buddha were Bhikkhus who were possessed with the Magga and the Phala. So how can we go on and be possessed with weakness and laziness?

End of Dessana.