Editor's Preface

This book contains two sets of newly revised Dhamma talks. The 1980 edition of Amata Dhamma has been completely revised and has new additions, including its new title, To the Last Breath. Directions for Insight — the second part of this book — was only slightly revised, although it now has its proper title back, which somehow had become lost in the first printing. (It was then printed as Directing to Self Penetration.)

As Acharn Panyavaddho explained in the introduction he wrote for the 1980 Amata Dhamma: "(six) of these (seven) talks were given for the benefit of Mrs. Pow-panga Vathanakul, who had been staying in Wat Pa Bahn Tahd, Udorn-thani, Thailand, since the beginning of November 1975. The other talk, The Middle Way (of Practice), was actually given to the assembly of bhikkhus at the Wat in 1962, and was one which Mrs. Pow-panga found useful... She stayed at Wat Pa Bahn Tahd for almost four months and Ven. Acharn Maha Boowa gave about 130 talks during that period."1

The second part of this collection, Directions for Insight, seems to fit in well with the general approach of To the Last Breath. (In fact, both have the same flavor — the taste of freedom — which is the true liberation of heart, without regard to gender, race or age.) It is made up of six Dhamma Talks by Acharn Kor Khao-suan-luang. Khun Phoon Phongphanit, a lay disciple of Acharn Kor, suggested a joint translation (with the editor) of these six Dhamma talks,2 originally printed (in Thai) under the title Na Naew Mong Darn Ny. They form one booklet of a series printed over the years by Upasika Kee Nanayon, who used the pen name Kor Khao-suan-luang. Khun Phoon Phongphanit should receive special thanks for all his work in seeing that translation into print.

The first translation of To the Last Breath (or Amata Dhamma as it was then) was mainly the work of Ven. Bhikkhu A-j-. The present editor, who also assisted at that time, has now completely revised the whole translation and so must bear responsibility for the errors.

Any merit arising from my work on this book, may it be dedicated to my mother. May she find peace and happiness.

A. Bhikkhu

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Introduction

Anyone who has visited the forest monasteries of Thailand will need no introduction. They will have seen Acharns1 who teach in a spontaneous and direct way, and who live as they teach. This is Forest Dhamma, vigorous but without pretension, inspiring one to live and practice the Way rather than reading about it. Yet here is a book — and a translation of a book at that — that can only attempt to offer a partial view of certain aspects of that Teaching.

This is especially so with the first part of this collection of Dhamma talks, To the Last Breath. For these were given under quite special circumstances: A person, quite knowledgeable about Buddhism, is dying of cancer. The emphasis is therefore very much on dealing with pain, suffering and, finally, death. And pointing towards that which is beyond suffering and death.

These circumstances mean that the beginning fundamentals of Dhamma practice are generally assumed to be already understood. (Khun Pow and the other listeners were already well practiced in developing Dhamma in their actions and speech.)2 For those new to Dhamma, however, it is important to remember the special context and to take into account the other Dhamma qualities that make an essential foundation that will need to be cultivated. The Lord Buddha gave an important example of this when he would begin his Dhamma Teaching (to those newly interested) with the Progressive or Graduated Sermon:3

"Then the Lord delivered a graduated discourse to 'Kutadanta,' on generosity, on morality and on heaven, showing the danger, degradation and corruption of sense-desires, and the profit of renunciation. And when the Lord knew that Kutadanta's mind was ready, pliable, free from the hindrances, joyful and calm, then he preached a sermon on Dhamma in brief: on suffering, its origin, its cessation, and the path..." 4

It is this 'joyful, calm, pliable, ready mind' — already settled firmly upon foundations of generosity and morality — that is receptive to the powerful Truths about pain, suffering and death. It is at this point that the emphasis changes to energetic striving, to overcoming the obstacles that prevent insight and pin us blindly to the wheel of birth and death.

"Then the Lord said to the monks: 'Now, monks, I declare to you: all conditioned things are of a nature to decay — strive on untiringly.' These were the Tathagata's last words." 5

In this book you will find both these aspects. There are constant references to 'gradually'... 'steadily'... 'step by step'... 'level by level' (of the Graduated Teaching). These lead into a growing emphasis on earnestness and diligence in practice.

Any translation is the impossible search for just the right word. The expression that conveys both the sense and accuracy in a pleasing way; and that also brings with it the spirit of the original. This translation is much more of a blind groping. First, there is the wide language and cultural gap between Thai and English. Then there is the change of medium from the living word to the printed page, which must always lose the dynamism of the original experience.6 Finally, and perhaps the most important point, there is the great profundity of Dhamma, which is really beyond the translators' level of understanding. The reader will therefore need to make due allowance for the deficiencies in this translation effort. The only way truly to understand is to translate it back into your own life, your own experience and practice.

Even with its errors and inadequacies this book is the result of a great effort by many people. It will have all been worth while if a single person finds some truth in it that can help him or her face up to their situation, their illness and pain. Insight into that suffering may they go beyond a mere book's description to true liberation.

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Part One

To the Last Breath
Dhamma Talks on Living and Dying

by

Venerable Acharn Mahaa Boowa Nyanasampanno
of
Wat Pa Bahn Tahd
Udorn-thani, N.E. Thailand
 

* * *

Biographical Note

Venerable Acharn Maha Boowa was born in Udorn-thani, North-east Thailand in 1913. He became a monk in the customary way at a local monastery and went on to study the Pali language and texts. At this time he also started to meditate but had not yet found a suitable Teacher. Then he caught sight of the Ven. Acharn Mun and immediately felt that this was someone really special, someone who obviously had achieved something from his Dhamma practice.

After finishing his Grade Three Pali studies1 he therefore left the study monastery and followed Ven. Acharn Mun into the forests of N.E. Thailand. When he caught up with Ven. Acharn Mun, he was told to put his academic knowledge to one side and concentrate on meditation. And that was what he did. He often went into solitary retreat in the mountains and jungle but always returned for help and advice from Ven. Acharn Mun. He stayed with Ven. Acharn Mun for seven years, right until the Ven. Acharn's passing away.

The vigour and uncompromising determination of his Dhamma practice attracted other monks dedicated to meditation and this eventually resulted in the founding of Wat Pa Bahn Tahd, in some forest near the village where he was born. This enabled his mother to come and live as a nun at the monastery.

Ven. Acharn Maha Boowa is well known for the fluency and skill of his Dhamma talks, and their direct and dynamic approach. They obviously reflect his own attitude and the way he personally practiced Dhamma. This is best exemplified in the Dhamma talks he gives to those who go to meditate at Wat Pa Bahn Tahd. Such talks usually take place in the cool of the evening, with lamps lit and the only sound being the insects and cicadas in the surrounding jungle. He often begins the Dhamma talk with a few moments of stillness — this is the most preparation he needs — and then quietly begins the Dhamma exposition. As the theme naturally develops, the pace quickens and those listening increasingly feel its strength and depth.

The formal Dhamma talk might last from thirty-five to sixty minutes. Then, after a more general talk, the listeners would all go back to their solitary huts in the jungle to continue the practice, to try to find the Dhamma they had been listening about — inside themselves.

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1. Ready to Go : Ready to Die

This heart of ours is much like a child. The child is unable to take care of itself and so has to depend on mother and father, on guardians and nursemaids, holding on to various people. But the child at least has parents and guardians to look after it, to make sure it seldom meets with harm. Whereas although the heart is always grasping and clinging to various things, it doesn't find any such safety and security.

The heart can't rely on itself and therefore always likes to cling onto things. For the most part, it tends to reach for wrong things, for things that do it harm. The reason it likes to search for and hold on to things, is so that it can find safety, security and comfort for itself. The things it clings to however, are not dependable and so they pose a constant danger for the heart. Whether we are children or already grown up, this is the way our minds tend to be.

Instead of trying to rely on ourselves we always put our hopes in other things, other people. We can't stand on own two feet. This is because the heart isn't wise enough to check whether the objects it grasps hold of are right or wrong, good or bad. It doesn't know how to care for itself, how to help itself, because there's no one to teach it. There's nobody to advise on how to know which things are dangerous and which are beneficial, which things should be held on to and which things shouldn't. The heart therefore continues indiscriminately to grasp hold of anything, whether good or bad, as long as it likes the look of it. Even if it isn't gratifying, the heart's characteristic trait is still to keep on grasping and clinging. Why should it be like this?

Normally, one wouldn't think that a mood1 or a thing that's displeasing is worth clinging to. Yet the heart continues to grasp hold of such things. It clings to anger, to delusion and lust, hatred and disgust, because it becomes involved and caught up in them. We can never say that the heart simply knows an object, for it always gets caught up in it and clings to it. For the most part, those things have nothing good in them.

Why does the heart have to go and grasp at things? It's because it is attracted without realizing the repercussions of its attachment. Even though you may wish to break away from it you can't, because there's something else which is powerful enough to force the heart to grasp and hang on. The object then becomes caught up in emotions, which continually overcloud and obscure yourself. Here we're talking about emotional objects¹ and moods.

Now I'll speak about material objects. The heart will grasp at and cling to whatever object is present. It doesn't matter how trifling or significant, how valuable or worthless it might be; the heart can and will attach itself. We wouldn't be wrong if we were to call the heart an expert 'hanger-on'. This is because it's still unable to rely on itself, and so must depend on outside things, until the end of the body that has led one through the changing situations. It may even forget itself by surrendering to the power of external objects, even though their control is baseless and leads the wrong way.

The Lord Buddha taught that, "self is the protector of self".2 Try to cure the heart of its dependency, of the tendency it has of always hoping to rely on other things. Disengage yourself from such objects and turn inward to rely more on your own resources and abilities. Don't depend on your parents, friends and others, so much that you forget yourself. Our human trait of continually seeking support in other people develops eventually into a personal habit. It's like this all over the world, and in this regard we can hardly even measure up to some kinds of animals. This, then, is why the Lord Buddha taught about self-reliance.

In our commonplace and coarse affairs, like work and other such responsibilities, we should try to be more self-reliant. Coming in towards Dhamma — the practice of meditation in the heart — we need to have had sufficient training under a Teacher to know the right direction in which to proceed. The actual practice though, is the duty of each one of us, to find assurance in our self-reliance following the principles of Dhamma. The Lord Buddha taught, for example, about cultivating goodness and virtue through generosity, precepts3 and meditation. This is so that we can develop self-reliance, which is the heart firmly holding to good and wholesome objects. There is then peace and happiness in both the present and future lives, because they are beneficial things and originate from wholesome actions. They make up fine objects or superior quality food for the heart.

We are taught to meditate, which is a step higher in refinement. This effort to train ourselves in meditation is a way of self-reliance that is steadily taken onto a firmer and more dependable level. We use a meditation-word4 as the means to direct and control the heart. For, as the mind is not yet able to sustain itself, we have to rely on the meditation-word as the object to soothe and bring peace and calm. The settling of the mind in "buddho buddho buddho..." is one example of this. It is an object for the heart to occupy itself with, which is correct and right and appropriate to finding refuge in Dhamma.

In the beginning of the practice the heart is still restless and distracted, still unable to settle itself on Dhamma principles and become self-reliant. It has to depend on a meditation-word to direct it until it merges in with that meditation-word and gathers into stillness. When it enters calm, even the meditation-word itself ceases to be an issue. This is one step towards self-reliance for the meditation-word can be released at this stage, as the heart is well settled in calm. This is a foundation and refuge for the heart that can be clearly seen. Even with just this much, there's calm and ease in the heart that used to be restless and distracted, unable to find any peace. This is because the heart normally does not know peace but only trouble and unrest, hunger and thirst, worries and concerns over affairs that are of no use to it at all. For the most part these affairs are the heart's own thoughts and imaginings, which poison and burn oneself — without anyone else being involved.

The Lord Buddha discovered the correct way to practice and achieved results to his heart's contentment. He was therefore able to explain about the causes, or the way to practice, together with their fulfillment and fruits. He taught us that the way to depend on oneself is through meditation and that this is the direct route to a firmly established self-reliance. Basing the heart in calm, to whatever degree, brings increasingly self-assurance and confidence — without having to ask anyone else about it. You will know from within yourself. This is termed paccata.m or sandi.t.thiko. The knowledge of good or bad, what needs remedying, removing or developing, will then arise in the heart. This will be understood by oneself and for oneself, as the heart is more and more firmly established.

The level of concentration, once reached, is already sufficient to form a foundation for the heart, a home where the heart can find shelter and peace. At the moment when we think so much that we feel faint-hearted and weary, we should turn inwards and meditate. The heart can then rest and be stilled from all its preoccupations, finding peace and calm. This is called going inward for refuge, to find a resting place of comfort and ease. This is one level of refuge for the heart.

The next steps, even though they're still concerned with samadhi, are proceeding into more subtle and refined aspects of the heart. The levels of momentary concentration, access concentration and attainment concentration5 show the refining of samadhi. This culminates in attainment concentration, and beyond that samadhi can't advance.

Once the heart has some degree of calm, according to the level of samadhi achieved, it is stilled and refined. However, without developing mindfulness and wisdom6 it will just remain at that level, lacking wisdom radically to uproot its defilements.7 If we compare the defilements to a tree, although we may have pruned the branches the main trunk remains uncut and is still capable of sending out new branches.

This is why we're taught to investigate by way of wisdom. Wisdom is a keen intelligence and ingenuity. It is able to investigate and follow through without any limitation. The Lord Buddha described wisdom-and-knowledge — being even more refined than wisdom — in the Discourse of Setting the Wheel of Dhamma in Motion. Listen to this:

"Nyaa.na.m udapaadi, panyaa udapaadi, vijjaa udapaadi, aaloko udapaadi."

"Knowledge arose, wisdom arose, higher-knowledge arose, light arose."

Knowledge or vijjaa refers basically to the Threefold Knowledge.8 Wisdom arose, and, with greater refinement, higher- knowledge arose — arising right from this same heart. Wisdom is that which removes the defilements covering the heart, whereas samadhi is simply that which herds the defilements together in quietness within the heart. It is not yet capable of cutting off any defilements. The heart's attachment, which embroils it with various things, remains intact though it's weakening. Once the heart gains some calm and peace, wisdom can come into its own as the important weapon that strikes down and uproots all the different defilements in the heart, step by step.

"Samaadhi-paribhaavitaa panyaa mahapphalaa hoti mahaanisa.msaa."

There! "Wisdom once supported and nurtured in samadhi, is of great fruit and great advantage." Its examination becomes skilled, its scrutiny agile and bold, so that it is able to cut away the defilements one after another.

"Panyaa-paribhaavita.m citta.m sammadeva aasavehi vimuccati."

"The heart nurtured with wisdom gains proper release from the cankers."

Listen to that! It's wisdom alone that can uproot the defilements; it doesn't matter whether they are gross, intermediate or subtle, no defilement lies beyond the scope of wisdom. This is a primary principle that secures the quality and value of our practice, which is the total elimination of the defilements from the heart. It's the same practice which the Lord Buddha and his Noble Disciples have already completed before us.

Thus samadhi and wisdom can't be separated from each other. Whatever our character and tendencies might be, samadhi is always needed as a quiet resting place for the heart. The heart rests from work, by stilling in samadhi its thoughts and preoccupations. Even work in the world requires a period of rest and recuperation — making do without is just not possible. This may certainly use up working-time but, just as eating uses up food and the money needed to buy that food, it is necessary that the body has renewed vigour to continue its work. Resting and sleeping may waste some time but, again, they give the constitution new strength to fulfill its duties and tasks. Otherwise it won't be able to go on.

This use of time and material to provide for and restrengthen the body is certainly not wasted. Rather, they act like fuel for a car, which won't go anywhere without it. Samadhi and wisdom have the same sort of relationship. The mind needs time to be still and calm in samadhi, and, after it has rested, it can then continue its investigation using mindfulness and wisdom in line with its abilities.

This word wisdom describes something very subtle and broad ranging, to accord with the character and tendencies of the person bringing it into use. Any approach we use to investigate for the sake of uprooting the defilements is termed right wisdom.

It's not necessary always to have to go and read the scriptures in order to know how to deal with the defilements; and in order for it to be 'Dhamma'. These texts were extracted from the heart that is Dhamma, which had actually performed the uprooting of the defilements and clearly seen the fruits. Only then was it written down in the scriptures. So it's not the case that the texts originated before the Truth — which is the actual practice.

The Lord Buddha was the first to practice and so no scriptures had been made for him to use. When he taught his disciples the Noble Truths, he didn't write them down in palm leaf texts. He taught them by word of mouth, and then his disciples themselves carried on the Teaching through word of mouth. Where did they get their teachings? — From the reality in their hearts, which they had seen clearly as a result of their own practice.

It is for this reason that the techniques and strategies of mindfulness and wisdom depend primarily on the individual. Each of us needs to think, examine, investigate and work out strategies using our own intelligence and abilities, according to each case. Therefore, there's no need always to go back to retrieve scriptural authority with questions like: "I've thought this up myself so it can't possibly deal with the defilements." This way of thinking is not in accord with the principles of Dhamma and can't be called right wisdom. When those things we remember from the scriptures can't be actualized in ridding our heart of any defilements then this too, for us, isn't right wisdom. It may be right wisdom in the scriptures but it's wrong in the way it's used.

The Dhamma is only explained to a limited extent in the scriptures. It's not really all that much. If we compare it to a medicine, it's a general nonspecific remedy rather than one aimed at a particular illness. Our integrating and formulating a specific approach capable of dealing with each particular defilement is termed medicine. It is a remedy aimed at steadily uprooting a certain defilement. This is why those who are successfully practicing in the way of wisdom have Dhamma, have mindfulness and wisdom with them wherever they are.

Ven. Acharn Mun once said that he "listened to Dhamma day and night". Just think of that! Things keep making contact with our senses of sight, hearing, smell, taste, and touch at all times. If the knowledge of this contact doesn't arise at the heart, which is waiting with acknowledgment, where else is it going to occur? What is it that acknowledges? The heart's acknowledging also stirs up mindfulness and wisdom, which must come in to examine the ongoing involvement with a well-founded scrutiny, that accords with cause and effect. It checks out the contact and when it knows, it is able progressively to withdraw or let go. This is what is called, 'listening to Dhamma day and night', listening to Dhamma in the primal principles of nature. Defilements are natural principles together with the heart. Dhamma, with its virtue, samadhi and wisdom are natural principles within the heart. It all depends on how we bring them out to use in our investigating; utilizing them to full advantage according to the ability of mindfulness and wisdom, which is the ideal instrument to use.

The body. Listen! Elements, aggregates, body. The Lord Buddha had them and all his disciples have had them. At one stage they seized hold and attached to those aggregates, just as we do now. Such defilements were the same for them as they are now for us. But by grasping and attaching to, we establish conditions and causes for the accumulation of defilement in our hearts.

The Lord Buddha and his arahant disciples formerly had defilements — just like us now — so why was it possible for them to uproot them? The body is the same, the five aggregates are the same, yet they could release their attachment whereas we can't. Why? We don't seem able to understand, yet how was it that they were able to gain realization? Why can't we also comprehend? The heart is present, and mindfulness and wisdom can be built up in each aspect, according to whatever angle we wish to take up for examination.

This body, which exists right with us here now, is something that can be known and understood. When we say that the heart can't depend on itself, what it all comes down to is that it needs to depend on the body. Moreover, it not only relies on the aggregates but also holds to them as being self. There! We depend on them and unashamedly uphold them as self. What about that then? Even with some measure of shame, they inevitably must be held onto because comprehension is still lacking, and without it any possibility of letting-go. So, it is quite correct to say that we've been shameless and we need to admit to our stupidity. From here, we must endeavor to develop some cleverness that will see these things and let go of them through the strength of our own efforts.

So, for once, let's get down to the facts. These things follow the principles of nature and remain as they are they, whereas we exert ourselves to pull them in as our-self. Now that is going to make problems because it goes against the truth of things. To be in line with the facts you have to investigate to see according to the truth about them. Repeatedly examine and keep on investigating until you can understand. Once you understand, you won't have to order the mind to let go. It will let go on its own because these things are poisonous and harmful to us, owing to our own attachment. There are certainly no benefits in this attachment. If there were any merit or advantage, the Lord Buddha would have told us to grasp hold — but then, such advice would not be needed as the heart would have already involved itself. It is that attachment that is the truly poisonous and harmful thing.

Even though those things may be dangerous to us, we still seize and bring them close in. We hold them by making the assumptions that, I'm like this, I'm like that; they are me; they are mine. The trouble arises right there with these assumptions and notions based in delusion.

None of these aggregates have any meaningfulness in themselves. They exist, in truth, in the same way as trees and mountains and such like. We are conscious of their various aspects and this makes it the affair and concern of the heart. Once dead we can't be aware of them, which shows that it's all mixed up with the heart. If we are here, there is no happiness; if we go, there's no contentment; if we grasp hold, there's no peace. And this goes on and on and on. How exasperating and vexing this can be.

This heart is totally filled with delusion. Whatever aspect it exposes, there is nothing but delusion and harmful attachments. We murmur that, 'the heart can't depend on itself' and so has to go and hang onto this thing or that. Our investigation through wisdom is carried forth so that we can understand this whole situation. Then we can push away, press on out, disentangle and steadily attain to self-reliance.

We give other things a complete looking over and can manage to understand them. We look at building, homes, women, men, animals and material things. We can tell whether they're good or bad, valuable or not, worth keeping or not — yet why can't we realize this about our body? Not only do we fail to understand, but we also love and grasp hold of it in attachment. We wouldn't dare love or hold on to outside things in the same way, especially if we know there's nothing good in them. We wouldn't have anything to do with them. Yet here, we will take it all — the good with the bad. What can one say? This is where we really show our stupidity. These eyes in our head see what the body is like, our heart knows, but it's all on the superficial level of commonplace people. It therefore keeps on going, in a stubborn, unrelenting way without true knowledge, following the commonplace, mundane understanding. This is really the commonplace way of ignorance, the ordinary type of delusion in the circle of knowledge. It's out of line with the truth, which is why we must find a way to introduce truth into the heart; for this is wisdom. Once wisdom is there, we will realize the truth — no longer concealed — about ourselves incorporated in this physical body.

Inspect it carefully. This body is not all that big: a fathom long, a cubit wide and just a hand's span thick. We ought to be able to look it all over — externally it should only take a moment. On the inside, look deeply with a heartfelt examination, following its present state and conditions to its final dissolution. It doesn't really go anywhere; it does nothing but advance towards its disintegration and a return to its original elements. And that's all. Using wisdom make a deep-reaching and heartfelt investigation of this truth. When the truth goes straight to the heart in a way beyond dispute, the grasping and attachment will immediately withdraw. If the truth hasn't yet penetrated, then investigate with wisdom until it does.

This wisdom doesn't appear from anyone else. This profound insight into the body — which is right with us here — is something that arises from your own investigation, your own understanding. When that understanding is complete, you'll completely let go. You're the one who's been holding on, and no one else can let go for you so investigate and free yourself.

Just look on the body as something to lean upon and abide with. If, through your stupidity and lack of wisdom, you see it as your-self or as belonging to you, it will cause you endless suffering. This is especially so at the final breakup of the aggregates. Your worries and regrets, loves and attachments, will all go out of control. Even more than 'a kite with broken string on high', you'll spin along with the wind. No one will know where you'll come down, and all this in spite of the fact that the body is not worth such affection and regret. It is wholly made up of things destined for dissolution.

Are you going to persist in resisting the truth? When the time comes, there's no denying that the aggregates must break apart. This is the truth. Are you going to set yourself against it by still loving and cherishing, not wanting them to fail and fall apart? In this opposition to the truth you will only heap up suffering for yourself, until finally there will be no way out. Unless of course, you take this present moment quickly to dispatch it through wisdom. If you succeed in this then you will receive that great gain — the supreme happiness of Nibbaana: "Nibbaana.m parama.m sukha.m!". However, if you should go against Dhamma, then it's also quite possible that at that moment you'll lose your faculties and wits.

Wisdom is a state of the art weapon system that should penetrate through your investigation to the truth. Release and let go [all attachments] in accordance with the truth, both now while you're still living here and at the time of disintegration. Wisdom will then have clearly appraised the present situation and the future — nothing can now pose a problem.

Pleasures and pains are still present because the aggregates are still functioning. These things arise in dependence on one another. And it's the heart that acknowledges and takes responsibility. It knows but doesn't grasp. You should understand that there are two possible ways in which it can know — either knowing-in-line-with-the-truth or by knowing-and-seizing-hold.

Feelings9 of whatever type or level are present with the aggregates but not in the purified heart. The arahant does not have to bear with the feelings of both aggregate and heart, whereas 'us lot' take up the contract to build the cycle-of-rebirth.10 When this condition of various aggregates tilts and skews, we follow; and when it topples and falls we're knocked sprawling with it. It's because of the reliance we put on them. They lead us to tilt and we tilt, to fall over and we fall too. When they lead us to stand in place, we might be able also to hold up to a certain extent but they aren't willing to stand still. Even if they persist and haven't yet reached death, we are more upset about dying than they are.

It's therefore necessary for us to investigate, clearly to see with wisdom, that these things are solely something to abide with. Days... minutes... time steadily consumes everything. If we see the way time and nature eat away, gnaw away at these things, we'll see that it's like a dog gnawing away on a meaty bone. There's no difference at all. It keeps gnawing away, biting and tearing until there's nothing left to get its teeth into. So, there is the eating away [of the aggregates] in just the same way. They keep disintegrating bit by bit, until they reach their final truth.

Whether we're sitting, standing, walking, lying down or sleeping soundly, time keeps on eating away, gnawing away. Disintegration, diminishing and decline. The continual gnawing and consuming. So you think that you can oppose and stop this? No, there's no halting this. It is the [inevitable] course of nature — something of massive proportions. Our assumptions are wrong, and what's wrong is no match for what's right and true. Disintegration is quite the correct course; it is following their principle of nature. To resist their essential nature is the heart's error that must end in suffering.

Start right now with an all-round investigation of these things. When the time comes finally to go, there will then be no trembling because your investigation and understanding are complete and you'll know that this is the inevitable way of things. There's just no alternative.

So then, let each thing go its own separate way. Whatever happens, let it occur without trying to resist the truth. Painful feelings burn away at the body and it gradually becomes brittle and 'overdone'. It steadily declines until it breaks apart and disintegrates. However, a heart circled with mindfulness and wisdom won't be broken, won't be extinguished and won't 'hang on'. It is its own self by itself, self-reliant, without needing to depend on anything — and infinitely at ease.

Right here is where we see the importance of investigation, its value for the heart. This is why sages, beginning with the Lord Buddha, teach mindfulness and wisdom as their major point — so that we can take the mind, drag the mind, out of the bonfire and release it from danger.

The Teachings of every Buddha are taught in the same way. This is because the natural principles are the same, and the defilements are always the same. No Buddha will teach differently or diverge from this. The practice is always to remove the defilements — whether great or small — from the heart. This follows from the basic principles of Dhamma, which they all teach. If we deviate from these principles, we'll be the laughing stock of the defilements.

Therefore investigate. No matter how broadly or how narrowly — take the whole universe and worldly elements. Is there anything there on which the heart can depend and which offers refuge? Take note of this term 'refuge'. Even those things that are intimately associated with ourself are not safe. Farther out than the body, there's no hope of finding refuge in anything.

Even those things closely connected with us aren't trustworthy. If we can't discern the threat they pose, then where else will we be able to see it? It's here where the danger must be seen and the heart withdrawn from its peril. The quality that then arises in full measure is called:

'Attaa hi attano naatho': 'self is the protector of self.'

It doesn't depend on anything. 'Virtue', 'samadhi' or 'wisdom' in the final stage of release, are also terms no longer needed. Why should a refuge be found in tools and instruments that have successfully done their job of clearing out the defilements. The tools are laid down in accordance with their condition. A knife taken up to chop vegetables or to peel fruit is put aside when we take the food and eat it. It's obvious that we don't eat the knife as well.

Virtue, samadhi and wisdom are tools for dealing with the defilements. When the defilements are eliminated, all the problems for the heart also go. While life remains these tools can be utilized for the sake of the world, in line with conventional notions. However, they won't be needed to correct the defilements ever again. In particular, at the final time when the passage from the elements and aggregates will take place, there's definitely no need for anything. Mindfulness and wisdom are no longer an issue and the body poses no problem, because all problems in the heart are already finished with. Nothing can possible cause concern. So you should move forward to this ending of problems, for this is where all your worries will cease.

If you still have problems — then that is a problem. We hear of problems concerning suffering and hardship, concerning birth, aging, sickness and death. They follow on from what we call 'problems'.

With the ending of problems all issues cease. Investigate and understand. All the things I've mentioned here lie in your own body or heart. Analyze them through the power of your mindfulness and wisdom. Examine day after day. Don't be complacent. It's not that mindfulness and wisdom are something that can be brought in to cook and eat, but they can be brought in to deal with the defilements. By utilizing them in this way the removal can carry on all day long. However, complacency will only lead you to sink — and there's certainly nothing to be gained by that. The final result will be that when you're stuck in a corner, you won't even know where your wisdom has disappeared to. You'll end up banging your head against the walls. That certainly won't do!

We're not disciples of a Tathaagata, the Lord Buddha, who banged his head against the wall. The Lord Buddha didn't do it, neither did the Noble Disciples whom we revere with, "Sangha.m sara.na.m gacchaami". How can we go and bang our heads in this way? You must endeavor, using whatever means and strategies, to find the way that leads out. Try to the best of your ability. Reaching the [present] limit of our capability, then that's all we can manage. Whatever state or level we reach, we accept it — because that's as much as we can do. But as long as it's not beyond our ability we can strive to go further, struggling, crawling and forcing our way through.

Sinking into the cycle of birth and death is similar to when a ship capsizes and everything on board goes down. The ship, the goods and cargo all sink together and the people die. We go down with the elements and aggregates through delusion and ignorance. The body goes down in accordance with its nature, but our heart sinks because of its own stupidity. Do you approve of that? There's nothing good about this fall. The heart goes straight down into the deep under the compulsion of delusion; and that surely isn't good. In fact, it's disastrously bad and unwished for. It's for this reason that we have to make sure that we steadily look for a way out.

Investigate to see the truth, and especially the truth of the painful and unpleasant feelings of the body and heart. This is of great importance. The heart goes in and seizes hold so much that it becomes a mental disease on top of everything else. Realize that the five conditions are not 'me': Body, feelings, memory or perception, mental formations, and consciousness are particular conditions interdependent within the elements and aggregates. The heart is something apart. By successfully analysing and dissecting, using your mindfulness and wisdom, you'll reach safety from all danger.

Death — just let it go along its way. All the things of this world die, they have death built-in. How can you expect them to be constant and enduring — when the time comes for them to die, they have to die. Nothing can constrain or contradict this. Even arahants have to die; for them however, there is the difference that they pass away without concern and worry. As for us, we're worried even before we come to die — perturbed and possessive. On death, the worry and possessiveness intensify so that they pile up into a threat bigger than a mountain. Be careful not to let that happen to you. Make sure you get beyond such anxieties.

As I'm always saying, prepare and establish yourself with sufficient qualities — 'kusalaa dhammaa'11 (meaning) 'enough skill and intelligence'. This is our 'kusalaa'.

"Kusalaa dhammaa akusalaa dhammaa... "

Wherever there's akusalaa — unskillfulness or stupidity — drive it out with kusalaa skillfullness, which is your own mindfulness and wisdom.

This is what is called 'chanting kusalaa for oneself', and it's something you have to do for yourself. Depending on others to track down monks to chant... "kusalaa dhammaa"... after your death causes so much fuss and bother. Something we don't want.

"Kusalaa dhammaa:" prepare yourself enough skillfullness, complete and all encompassing, and there will be no need for anything else. You'll die without turmoil and confusion like a 'sugato'.

So then, that's all for now.

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2. The Undying

Listening here to this Dhamma talk please make sure that you don't allow the mind to wander away. Keep it within yourself rather than sending it out following after various moods and imaginings. Don't look back and pine after past thoughts and conceptions, for here and now they can't bring any benefit. At this time you should be trying to suffuse the heart with Dhamma, for it has become parched through its long deficiency.

It's similar to a drought-ridden jungle lacking in moisture, where the dried out vegetation easily ignites. Both living and dead trees are then scorched and consumed. Forest fires during the rainy season are rare but the hot season, when the vegetation dries out, brings a danger of fire. This may happen even in a forest monastery when it is very dry. Bahn Tahd forest monastery has in fact caught on fire several times. This is due to its becoming dry and parched.

When the heart becomes parched through lack of Dhamma to cool and nourish it, the fire of the defilements can rapidly take hold. This will then scorch everything coming into experience. Fire brings damage, so when the defilements blaze within the heart how can the heart itself escape harm? Regardless of its value it will become tarnished and eventually worthless. Such is the way of the heart that has been constantly scorched and consumed by fire.

A fire will damage our possessions depending on its intensity and extent. Unless, of course, they happen to be stored in a safe-place like a security vault, which banks use to protect their valuables. But do we have a safety vault or safe place within our hearts? Or are we continually exposing ourselves to danger, always leaving ourselves vulnerable without any concern for our deserving heart? We can use this approach when considering our situation and learning a lesson.

The heart cannot find any happiness because it's constantly being burnt. This fire is the blaze of greed, hatred and delusion that is described in the Fire Sermon.1 There's nothing doubtful or uncertain about this. It's a timeless truth. We need to take these Dhamma questions onto a personal level, carefully comparing and considering the correctness and truth of them there, and then we'll at least be in a position to escape the heat. We will have found a breathing space, a safe, cool place and will no longer be always caught up in the conflagration.

Each of you has made the effort to come here to practice. You may consider it as a search for a safe-place for your riches — which are the virtue and skillfullness2 you have gathered, and their protection from the devastation of the three great fires.

Fighting ordinary outside fires is difficult enough; especially when the blaze has taken such a hold that even water can't contain it. The (village) hoses always seem to clog up, and if that can't be fixed then the house will soon be charred remains and ashes. Turning to extinguish the inner blaze, however, relies on the assiduous cultivation of virtue. The meditation on loving kindness3 for instance. The heart is then calmed and concentrated, cooled and strengthened so that it can quench the harmful fires within.

Fire, almost by definition, must be hot. Even sparks burn and sting if we're in their way when they fly up. So if we go along allowing ourselves to be burnt, day after day after day — what's going to be left? The heart will be burnt out. The body may remain but the heart will survive with a poor and indifferent sort of knowing, without wholesome aspect because it's totally given over to the all-consuming defilements. It is a knowingness invested with suffering, not with comfort and ease. It lacks lucidity and wisdom and is completely overwhelmed in suffering. So much so that the heart seems worthless. It will need a sustained effort in cultivating meditation to extinguish the fire within the heart. This will steadily bring peace and happiness.

All the teachings of the Lord Buddha are within our reach and range. He never offered impossibilities or taught blindly and haphazardly. Those of us who practice should see these Dhamma teachings as being of vital importance and take them deeply to heart. Just as we all shy away from pain and suffering — which nobody wants — so we must incline towards the remedy and antidote. And that is Dhamma.

On analysing the situation we will find that in doing the practice, the question of easiness or difficulty doesn't appear so important. We have already carefully reasoned it out and are satisfied and convinced of its effectiveness. It's this that has obliged us to take up the practice.

We can only do our best. For who isn't lazy when the defilements rule the roost? This laziness, which loathes acting towards anything good or beneficial, is with us all. It always likes to hold the lead but is certainly not going to deliver us from suffering. We remain complacent and negligent, steadily being dragged down through the deceit and coercion of the defilements. The Lord Buddha himself also went through and then overcame these oppressions of the heart. This is something we should use as a reflection on our own situation. Then, when laziness and discouragement overwhelm us, we can encourage and arouse ourselves with his ideal example. A way will appear of resistance and commitment without always having to yield and submit. It's difficult, yes, but just carry on and do it.

The way to overcome and transcend suffering takes on a crucial importance if we acknowledge the truth of suffering. Otherwise, this predicament that we detest and dread will always confront us. But merely intellectualizing about ways of escape, without actually taking remedial action, isn't going to get us anywhere. It doesn't matter whether a technique is easy or difficult, as long as it's effective in ridding the heart of its torments it must be applied.

We are all fellows and equal in suffering, in birth and death amid the various realms of existence. Even after so long, we are still equal first, with no one coming in behind. Each of us has gone through repeated birth and death, matching each other in the suffering involved. There can be no competition or rivalry here for we all manage an equal first and are all in the same boat. Instead of achieving our top marks with the heart and Dhamma, they come from being foremost together in suffering; following the guidance and direction of the defilements. Without going against that lead there will never be an end to suffering.

Dhamma is concerned with resisting the influence of the defilements. It uses careful analysis and reason, perceiving that the source of suffering and danger must be remedied in such and such a way. The putting-to-right may be difficult or easy, but that is beside the point. When the craftsman works, he selects the appropriate tool for the job in hand. As he selects his tool he isn't concerned with its weight but only with steadily accomplishing his task.

The tools selected to be used against the defilements and for establishing the heart in genuine wholeness and integrity come from the Dhamma. These Dhamma tools are varied and need to be chosen to fit the circumstances. If the heart is only mildly disturbed by the defilements, we may apply a lighter control. The level of mindfulness and wisdom, the strength of application, the length of our sitting or walking (in meditation) or investigating, isn't yet of great significance because the work isn't at the critical stage. However, when the defilements rise up to disturb and obsess the heart, and it finds it can't unburden or release itself, we can no longer remain idle and indifferent.

Now is the time for action. Whatever is available is thrown in with a do-or-die attitude and without thought of surrender or defeat; unless death does indeed come for it's then beyond us. Our response must be to mobilize all our resources and willingly endure the painful predicament. Our resistance might bring with it suffering but that's nothing compared with the aberrant effects of defilement-born suffering. It's this that sinks one so thoroughly that there's no telling when one might emerge.

We all know about the discomfort and pain of sitting or walking in meditation for long periods. We've experienced the difficulties involved in finding strategies and skillful means to oppose the defilements. We know this much. But when the fruits of our exertion arise it will be experienced as something truly remarkable. The happiness and wonder that arises! The new insight with such ingenuity and resourcefulness. This is exactly what we have been hoping for.

Once the results arrive to join up with the cause we'll be able to cope with any obstacle or difficulty that may arise. If there were only hardship and struggle without the final rewarding peace and contentment, then no one in this world would be able to continue. I don't mean just us ordinary people, but even the Lord Buddha couldn't have awakened, nor his enlightened disciples — whom we celebrate with:

"Buddha.m, Dhamma.m, Sangha.m sarana.m gacchaami."

"I go for refuge to the Lord Buddha, Dhamma and Sangha."

The right time and opportunity will always eventually arrive and we will then be able to manage the task. Perseverance is therefore crucial, as is a steady and systematic use of clear reasoning; but should this weaken the defilements will immediately grow more threatening and incisive. With strong effort, with mindfulness and wisdom sharp and keen, the defilements will gradually fall away. Defilements only fear Dhamma, for nothing else can contain and subdue them. Dhamma is faith, diligent effort, mindfulness, samadhi and wisdom.4

Faith is trust in the fruits of the Lord Buddha's Realization. That the Dhamma he offered to the world definitely leads out from suffering — it is the Niyyaanika Dhamma. That if we too practice following the Lord's teaching, we will steadily and surely come to those same fruits.

Diligent effort will always bring the right and proper result to any action. Whether the task be internal or external it will be well accomplished when supported by diligent effort. This will be evident in its outstanding and appropriate result.

Mindfulness is the vital factor that oversees each task, preventing any negligence or error.

Samadhi is the firm, undistracted commitment to the task in hand right up to its final completion. That is the causal aspect while the samadhi of result appears in the established, concentrated mind. The heart of peace and contentment. The samadhi of cause concentrates on the action without vacillation or bias and the resulting samadhi state is that of tranquillity. This leads up to ekaggataa, which the Lord Buddha described as 'the mind having only one object', without depending on anything else.

Wisdom is penetrative discernment, which is necessary in checking out each situation: will it be damaging or fulfilling and effective? We must rely on wisdom to investigate and analyze.

These are the factors of Dhamma that will steadily lead us out from suffering, accomplishing the work we set out to do. The Lord Buddha also described the Four Ways to Success5 as being of equal importance. They are:

Satisfaction.6 What is it that brings satisfaction to us? If we are content with defilements then that is what will spring up. Whatever gratified us becomes the object of our search. We want that and so that is what arises. However, the Four Ways to Success are not concerned with such low gratifications but are directed at fulfilling our high and virtuous aspirations. They are the four means to achieve those aims that lie within the reach of us human beings.

Together with satisfaction there is diligent effort,7 attentiveness and application8 to the work, and all-around wisdom.9 These combine to form a single effective force in accomplishing the single objective.

This is the Dhamma that builds the complete and whole human being. The heart becomes firmly based. Efforts to accomplish the work are consolidated with excellent principles, methods and suitable customs and traditions. All of this ensures that those who take up the practice do not go counter to the basic principles of Dhamma. Once the heart is attuned to Dhamma in this way it is safeguarded with the Dhamma-protection and will steadily prosper. Harmful factors will fade, because regardless of how long the heart had fallen into misery it was not ruined without any hope of renewal. For once the heart is purged through exertion it will be left bright, serene and happy. This then is the key, the vital instrument in turning our aspiration into full reality. A mere passive wishing or easy discouragement will abort such accomplishments.

Whatever you are doing or thinking, never forget our great Teacher, the Lord Buddha. When discouragement presses down, recollect his example. His persistent exertion and his Awakening through using these Dhamma factors of faith, effort, mindfulness, samadhi, and wisdom. This is how he attained to Awakening.

What direction should one take to develop and nourish peace of mind? So that, at the very least, you can claim to be following the way, with a guide and teacher? The Lord Buddha explained his own fruitful practice in an orderly and methodical way, so there's really no alternative way to try.

"Dhamma.m sarana.m gacchaami: I go to refuge in Dhamma"

— this phrase finds its source in the five factors of faith, diligent effort, mindfulness, samadhi and wisdom. It's these five factors that arose with the Lord Buddha himself.

"Sangha.m sarana.m gacchaami" — going for refuge to the Sangha is just the same. None of the noble disciples, regardless of their (former) wealth or class, were weak-willed or easily discouraged. Once gone forth into Dhamma's Way they were characterized by their energy and diligent effort. This aspect of exertion is a vital factor in steadily uplifting the quality of one's heart. These five factors and four ways go together to raise the heart, releasing it from the oppressed condition of worldlings sunk in suffering.

Some of the disciples walked on their meditation path until their feet blistered. How's that for striving! Some didn't lie down for three months at a time. The Ven. Cakkhupala strove like that until his eyes ruptured and were broken and blinded. Is that enduring in one's endeavor or not?

As for us, there's no need to ruin our body but it would be good if we could at least make the defilements suffer a bit; so that they run away and hide. Don't let them swarm all over the eyes, ears, nose, tongue, body and mind. Once infested with defilements you'll never be able to find Dhamma or anything essential within the heart. How on earth are you going to find any peace?

We must rely on these Dhamma factors to overcome those defilements that remain dominant in the heart. These principles of Dhamma must be taken deeply to heart — don't cherish anything else. They are the tools that will steadily deliver the heart to the perfect freedom that we all prize so highly. Your choice is between the heart of freedom and the heart under the domination of the defilements. So which is better, the slave totally deprived of liberty or the free person?

We have long been passively submissive under the mass of defilements and craving. It's only when we become weary of their domination and start to recognize their curse, that we'll be able to resist, by whatever way we can. Ultimately, we'll have to rely on these five essential Dhamma tools to finish off and eliminate the defilements.

Where is the arena and battleground for anyone going into Dhamma practice? What do those who relentlessly walk their meditation path or sit cross-legged day and night take as their battlefield and zone of investigation? The Lord Buddha brought forward the Four Noble Truths from the principles of Dhamma. These Four Noble Truths are there within the body and mind of human beings. You are human, so when you walk or sit in meditation searching for truth and Dhamma, it's obvious that you must look for the Noble Truths.

We are aware of the suffering that arises in the body and mind of human beings and animals. We, unlike the animals, know a way to remedy the situation. How can this suffering be so welcome and desirable? When it appears in the body it's plainly unwished for, yet even with bodily ease and comfort any suffering that comes up will bring anxiety and negative, unsightly behavior. And increasing distress manifests in an even more unattractive way.

The tormented heart will always expose itself in detrimental ways, for instead of alleviating and ridding itself of suffering it actually makes the situation worse. The idea that one can be rid of suffering — 'get it off one's chest' — with harsh words and offensiveness is completely mistaken. In reality, the perpetrator not only hurts others with outpourings from a soiled heart but also increases his own suffering. He spreads and multiplies his troubles rather than throwing them out.

One element of the Noble Truths concerns the searching into how suffering actually arises. We may be aware of suffering but to do anything about it we need to know its root-cause. This is the originator, the producer of suffering or samudaya. The Lord Buddha usually explained this as, sensual craving, craving for existence and craving for no-existence.10

Desire for things that I love and aversion for what I dislike is the source of our suffering. Those thought fabrications based in defilements are producing suffering and so can be classed as a source. All these branches and ramifications spring from one main trunk — and that's in the heart. The heart is embedded with the roots of greed, hatred and delusion.

Examine your body and then turn your inspection inward to the heart. Check on its ongoing thoughts and fabrications. What do you find? The endless proliferating of thoughts that contrive and process suffering for both yourself and others. The Lord Buddha taught about the application of mindfulness and wisdom to inspect what's going on. The heart appears anxious and concerned for these aggregates. But what's the point in that? The aggregates have their space here so surely there's room enough in a cemetery or crematorium ahead, just as there is for everyone else in the world. What can all this concern and possessiveness achieve? Where's the advantage? Won't the result be that of 'unfulfilled desires that breed suffering'11 for the heart. The Lord Buddha therefore advised against indulging such desires and to turn and examine the actual situation.

The bodily aggregate is fashioned and put together and is thus also destined for eventual breakup. Just that. This can be irrefutably seen once wisdom is brought to bear, and then any possessiveness seems altogether pointless. We can then let go our grasp and allow the body to follow its own nature; whether it's still holding together or has entered the inevitable final phase of dissolution.

This world is full of cemeteries awaiting each person and animal. Examining the truth we can no longer doubt the reality of our reserved plot, or, indeed, the inevitability of our future death. Clearly acknowledging this mortality means we can then let go of our worries and concern. Death is a fundamental part of the law of nature that can neither be denied or defied. Let nature take its course, and the earth, water, air and fire will follow their own essential natures.

That which knows should genuinely know and not mistake water, fire and air as 'myself'. This acts like a parasite hooking in and trapping the heart in turmoil. We mis-take them for self and thereby fall into suffering.

The aggregate of feeling is much the same. We have experienced pleasure and pain12 from the day of our birth up to the present. Whether it was a feeling of body or heart, it's all about impermanence, suffering and not-self. It arises so as to pass away... When this (world of) assumptions and suppositions13 has come forward, nothing is able to keep steady and unchanging.

Where exactly is the suffering in feeling? Bodily pains are not too difficult to examine when wisdom penetrates through. But the painful feeling in the heart — this is important. When there is bodily pain there is also pain and suffering in the heart that arises because of the source14 of suffering. This is the way that the defilements trick all beings in the world with their beguilements. The deception of taking this body as myself must be cleared by a thorough analysis of the true nature of the body. The investigation of pleasant and unpleasant feeling is aimed at erasing from the heart the notion that this feeling is myself.

Let things be as they truly are: feeling is feeling while this is me, which is that knowingness. Don't mix them up. But anyway, that's not possible as they are intrinsically different. How can they become merged together into one? Can two individuals be combined as only one? Having to bear the burden of one person is heavy enough — but to have the extra weight of two, three, four or five others... We don't just take up the body but also shoulder the other four aggregates, which press down with the weight of attachment. It's the heart that takes responsibility and so the heart alone must bear the consequences. That is suffering — and there's no compensation to be found. And yet we still persist with such hanging on. This needs looking at to see the true nature of pain.

There is then the aggregate of perception or memory,15 that remembers something only to forget it again. When that memory is required we may recall it anew and then it will fade away again — "sanyaa vaassa vim hati". That's how the Lord Buddha described it and who can argue with that. Perception is impermanent, memory fades into forgetfulness — "sanyaa aniccaa". This aniccaa was explained by the Lord Buddha and it's this that we now use when we chant for the dead:

"Aniccaa vata sankhaaraa — impermanent are all conditioned things."

But no chants or spells are able to conjure up a person or a self. You won't find any sign of self in all the five aggregates, for they are impermanent, suffering and not-self.

Investigate and analyze through to a more refined understanding. Don't be so afraid of dying, for death like that isn't found with the heart. By bringing in such fears you'll only succeed in deceiving yourself and piling up suffering. This goes counter to Dhamma, to the truth taught by the Lord Buddha. If you accept his Way then obviously you should follow it and see the truth for yourself rather than going against it. This is the true going for refuge. "Buddha.m sarana.m gacchaami." It's a discerning of the truth of the heart rather than a mere mouthing of words. The Lord Buddha offered this Teaching to all creatures of the world, and as that includes us why shouldn't we too be able to comprehend the Four Noble Truths. They're there within each one of us.

Now, about thought-concocting formations.16 Is this contriving and fabricating of thoughts trustworthy? We think up various forms from various things — for instance, take the form of a doll that is quickly broken. Our thought-fabrications are much the same. We think up good or bad (things), anything at all becomes a concoction to fool ourselves. This is why the heart is the chief of fools, gullible and easily taken in by any deception. It believes in anything and is endlessly played false.

However, when wisdom is also present it will be able to keep in check and carefully screen such fabrications. They may appear a hundred or thousand times a second, but wisdom is ready at every turn. What can fool wisdom? It realizes that formations are formations, and that knowingness is the heart. How can it be deceived by them? Why be startled and react to shadows arising from oneself — for this is what formations are.

It is the same with consciousness17 that flicks on and off whenever anything contacts through the senses and is known by the heart. It is then concocted through formations and memory into self-contrived delusions. We repeatedly fall for our self-made fancies, and it's this wrong taking up of objects that creates suffering. The damage is done here and this is where it must be seen.

You will learn about the Noble Truths right at this point. Follow and probe into it with greater precision and refinement, without concern over how many times you have to go over it. The importance lies in the eventual clear penetration of wisdom, which can pierce through any attachment even if it may seem as big as a mountain.

When wisdom is in close pursuit, craving will have to retreat into the big cave,18 into the heart. Driving forward with wisdom, using impermanence, suffering and not-self (to question and probe) exactly where the real substance of these shadows is found. Penetrating further, you will see that it only exists there in the heart where they have gathered together. Elsewhere, it's just disassociated shadows; excitement and deception over form, feeling, perception, formations and consciousness.

Once they have all converged, the heart must turn and investigate, right there, in the heart. At this point we must be willing to follow them in and destroy them there, in their hiding place in the heart. They are like brigands in ambush, waiting to shoot our heads off. When bandits take over a place, no matter how valuable the building might be, we must go in with explosives and blow them out; destroying it all, including the bandits. If all must be obliterated — so be it. We still have life and can build again, for we managed to avoid dying too.

This is how to deal with this most subtle sort of defilement hiding out in the heart. Hit them hard with the truth of impermanence, suffering and not-self, because these defilements are the essence of sammuti — all our suppositions about the world. They must be crushed and dispersed from the heart, and then we'll see whether the heart has also been annihilated. No, it is not destroyed. The heart has no cemetery. It is undying19 by its very nature — even when it still has defilements.

The Lord Buddha called this the complete dissolution of the defilements: "the end of danger, the quenching of the fires of greed, hatred and delusion" by the pouring of the Undying Dhamma20 elixir. With the defilements gone, only spotless purity remains. It is here in this fully purified heart that perfect happiness is to be found. All work finishes here; all projects end here. The Lord said:

"Done is the task, fulfilled is the holy life, there is no further work to do."21 All suffering ends with this right understanding.

The summit of Dhamma is found in this purified heart. The "Buddha.m- Dhamma.m- Sangha.m sarana.m gacchaami" that we repeat to reverently recollect the Lord Buddha, all gather and converge in this pure nature. Buddho, Dhammo, Sangho are exactly this pure nature. Concern with questions about the Lord Buddha's final passing away22 in India — 'how many centuries ago is it now?' — will now end. The true nature of Buddha, Dhamma and Sangha will now be evident in 'one's own' heart of purity. This is the heart's priceless treasure, where the true state of things is seen and all questions settled.

Where did the Lord Buddha go when he finally passed away? The bodily aggregate certainly disintegrated following its nature — bodies being the same anywhere. However, the purified nature, Buddho, was not destroyed or annihilated for it is not confined by time or position. It is this that we refer to in "Buddha.m- Dhamma.m- Sangha.m sarana.m gacchaami". When we can experience this for ourselves, we will be able to verify with complete certainty that this nature cannot be annihilated.

The arahant disciples understand this. Wherever they may be, they are together with Dhamma; with 'Buddha, Dhamma and Sangha', having constant audience with the Lord Buddha. Their minds are unshakable because the fires of desire are quenched with the waters of Dhamma. "The quelling and cessation of all conditioning factors is supreme happiness."23 These conditioning factors are really samudaya, the source of suffering, so when this is ended all that remains is supreme happiness.

The means and the results, the good and the bad, are within all of us who are aware and care. This nature that knows is uniquely suited to all levels of Dhamma, up to and including the state of purity24 and there's nothing apart from this knowledge.

Please try steadily to purify this nature that knows, ridding it of all obstructions and oppressive influences. There will then be no need to make enquiries about Nibbana, for having experienced the purified heart all questions will be finally settled.

It's appropriate to stop this Dhamma talk here.

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3. The Highest Blessing

Nibbaana Sacchikiriya Ca

The Dhamma of the Lord Buddha was revealed correctly and properly. It was neither hidden nor obscured but was clearly presented on every level according to the truth. For example, it states that virtue and wrongdoing,1 heaven and hell, Nibbaana, all really do exist. It continues unequivocally to maintain that the defilements are also things present and extant. These truths can't be denied. Yet why do such things pose a problem for us?

The Dhamma was openly and forthrightly presented. There was nothing esoteric and mysterious about it, for it was expounded entirely in accordance with truth — the reality that's present now. It was offered from every aspect and level of truth, and yet we still can't understand it. It's as if the Lord Buddha is saying to the blind and the deaf, "Look here! Look at this!". Apparently we must be like those blind people who can only grope around but can't actually see. Even though we know that the Lord has already explained all about it, we still always seem to bump into suffering. We've been told that suffering isn't something to welcome and yet we are constantly caught up by it. This is because our motives — the causes we put into effect — become aimed entirely at amassing the fire of suffering to heap on ourselves.

One quality of Dhamma that the Lord has pointed out is that it is visible here and now — sandi.t.thiko. Happiness and suffering can both be seen and experienced within ourselves. Death is one example of this. The other qualities of ehipassiko and opanayiko are also very important principles. Ehipassiko means 'calling one to come and see' the genuine Dhamma. This though does not mean that we should go out calling other people to come and see it. 'Ehi' refers to teaching the one listening to Dhamma and practicing it, so turn your heart to look inwards to where the truth is found.

Using more worldly terms, we can say that the truth is constantly proclaiming itself, constantly inviting and challenging — because of its candour and honesty it challenges us to, "look here!". This 'ehi!' invites you to look, rather than getting other people to come and see. How can others see, when they neither know the truth nor where to look for it. The truth is in themselves but if they don't search for it there then they are certainly not going to find the truth inside us.

Ehipassiko — the Lord taught us to look at the truth, the truth about ourselves that is right here.

Opanayiko means to 'bring within'. Whatever we see or hear or touch needs leading inside so that we can make good use of it. Anything coming into contact through the eyes, ears, nose, tongue and body, or appearing in the heart, must always be opanayiko — brought inward. Whether it is concerned with goodness or wickedness, happiness or suffering, the internal or external, past or future, it must all — opanayiko — incline towards the heart. For this is the principle source of all internal affairs.

The heart is preeminent and nothing surpasses it in importance. The issue of the heart is therefore pressing and critical: "All dhammas o