A Talk on Dhamma
At Bahn Tahd Forest Monastery (Udornthani)
On 27th March 2507 (C.E. 1964)
I should like to take this occasion to relate some of my ignorance and doubt. It is by thinking that every one of us must have all sprung forth from the sphere of doubt and ignorance and because our forefathers who preceded before us were probably people possessed with Kilesa which created the ignorance in them. Thus it is similar with every one of us here; and probably, there is not a single one here who has penetrated into the realm of wisdom and eliminated all questions and perplexities. If such is the case, then doubt must be with everyone. I shall, therefore, take this opportunity to clear up some of your doubts by expounding Dhamma as a way of answering your questions. I am not sure if I can answer all of your questions which range from the beginning level to the highest and most advanced level. However, your questions are so well arranged that I can use them as an outline for the following Dhamma presentation in place of answering your questions.
At the preliminary and beginning stage of practice, there must be ignorance and doubts with everyone because these conditions have been the source of births and existences for all beings. in the beginning stage of laying down the foundation, one does not have many resources; that is, one is not always wise and in control of the situation. This being so, one’s ignorance must then have the opportunity to lead one. When one has not yet developed wisdom to be one’s guide, it is natural for ignorance which has been the ruler within one’s Heart to drag one along the wrong path.
From personal experience, in the beginning stage of practice, there was an uncertainty in the Buddha-Dhamma both in the Patipada, means of practice, and the results thereof. Are they productive of results and completely in accordance with the teaching of Dhamma'? This was a really serious question which appeared during the time of earnest interest in the practice for the highest Dhamma, Nibbana. Before this, such doubt did not arise. This was probably because I had not yet set my compass in this direction. It was after having ordained in the Sasana and studied Dhamma especially the story of the Lord Buddha from the time of his leaving home until his realization of Magga, Phala, and Nibbana; and the story of the Savaka who after having been instructed by the Lord Buddha, went into seclusion and developed themselves in various places, attained to Enlightenment and became the living witness of the Lord Buddha and the Sasana Dhamma that there arose the belief and conviction and the interest in developing myself to become like them.
But what is the method of practice that can lead one to these attainments? How does one proceed? is the Dhamma the means of leading one to these higher states of Dhamma, the Enlightenment like that of the Lord Buddha and all of the Savaka still productive of results like it had been for them? Or is it now devoid of results and only productive of hardships for the practitioner? These were the perplexities at the beginning stage of practice. But as far as the belief in the Enlightenment of the Lord Buddha and the Arahant Sat/aka was concerned, it has always been firm. The only obstacle was the uncertainty in the means of practice. Can it still deliver one to these attainments? Or has it now been transformed into barriers? Or has it been so altered that it is no longer the Niyyanika Dhamma, the Dhamma which the Lord Buddha and the rest of the Savaka had used as the way of leading them to the land of bliss? These were the questions concerning the causal aspect.
On the resultant side, the question was with the fruits of Magga, Phala, and Nibbana. Where are they now? Are they still in existence like during the Lord Buddha’s time? It was impossible to relate to anyone all of these perplexities which were embedded within the Heart. There was the assumption that no one would be capable of clearing up these doubts. This created the earnest interest and the perpetual desire to meet the Venerable Acariya Mun; although I had never seen him before, I had for a very long time heard of his great reputation that emanated all the way from Chiang Mai. It was reputed that he was a very important Bhikkhu. Those who related his story did not usually deal with the ordinary Ariya Bhumi, but always talked about his attainment to the Arahata Bhumi. For this reason, I was convinced that after having completed my studies, which I had vowed to do, I would begin practising. I would go to his retreat to learn from him so that I could eventually clear up these perplexities from within my own Heart.
I had made the resolution to study Pali up to the third grade. While with the theory of Dhamma, I was not concerned whether I completed it or not. As soon as I had passed the Pali third grade examination, I would begin practising and not involve myself with any more study. Such was the resolution, and therefore the course of my studies was only aimed at the completion of the third level of Pali. I was not certain whether it was my good Kamma or bad Kamma; for two years I failed the Pali examination. But on the third year, I eventually passed it. Furthermore, I also passed the examination on the theory of Dhamma which was taken at the same time.
It was a coincidence that when I went to Chiang Mai, the Venerable Acariya Mun was also invited by the Venerable Dhamma Chedi to spend his Vassa in Udornthani. It was about the same time when the Venerable Acariya Mun arrived at Wat Chedi Luang in the town of Chiang Mai from his forest retreat that I arrived in Chiang Mai. As soon as I heard that he was staying in Wat Chedi Luang I was overjoyed. In the morning, after my aims-round, I learned from the other Bhikkhus the route that the Venerable Acariya Mun took on his alms-round. This created even more interest and the overwhelming desire to meet him. Even if it was not a direct meeting, it did not matter. All I really wanted was to catch a glimpse of him before his departure to Udornthani.
The next morning, I went out early on my alms-round and returned before the Venerable Acariya Mun did. I waited at a kuti (a Bhikkhu dwelling place) by the path which he would be passing through. Shortly afterwards, I saw him approaching; and therefore, I hurriedly went inside the kuti and from there, secretly watched him with the kind of eagerness that had been accumulated for a very long time. And I had really caught a glimpse of him! I was overwhelmed with a great feeling of trust and admiration for him. I thought that I had not wasted my birth as a human being; for I was fortunate enough to have caught sight of an Arahant. Although I was never told by anyone that the Venerable Acariya Mun was an Arahant, in my Heart I was firmly convinced. The indescribable feeling of joy and gladness that arose engulfed my whole body the instant when I caught sight of him although he himself did not see me with his physical eyes.
On that occasion, the Venerable Acariya spent just a few days at Wat Chedi Luang before departing to Udornthani with the company of his followers. I, on my part, remained at Wat Chedi Luang to continue on the course of my studies. After having passed my Pali examination, I then went to Bangkok to embark on my Kammatthana practice which I had vowed to do. However, I was told to remain there by my benefactor out of the Eider's Metta in the form of support for my development in the field of the theoretical study, the Pariyatti. Since I had made a resolution to practise, I tried to find a way out of this predicament. I felt that my vow in the studies had terminated the moment when I had passed the Pali examination. It was impossible for me to continue on with the studies. It is my nature to uphold my vows. Once I have made the vow, I cannot break it. My vows come before my life. Regardless of what the situation would be, I had to try to get myself to do the practice. Fortunately, the Elder who was my Acariya during that time was invited away to another provincial town. This gave me the opportunity to slip away from Bangkok. Had the Elder been there, it would have been difficult to find a way out due to the benevolence he bestowed upon me; for it would have been difficult to ask for his permission lest he would have been offended.
Seeing that it was an auspicious occasion, that night after the evening Puja, I sat wishing for an omen from Dhamma to use as a confirmation of my decision in this venture. I wished that if it would be convenient for me to embark on my Kammatthana practice as I had vowed and to attain my goal, that it might be shown with a spectacular and unusual Nimitta, either during Bhavana or in a dream of that very night. If it would not be possible for me to embark on the path of practice; or having practised, I would be disappointed; then may the Nimitta indicate the cause of my failure. if my endeavour is to be a success may the nature of the Nimitta that would appear that night be incredibly unusual and marvellous.
I then sat in Bhavana for quite some time but there was no Nimitta. Having retired and fallen asleep, it then appeared that I was cruising in the air over a very Large and magnificent city. I did not know what it was; but it was not the city of Bangkok. The city was very beautiful and majestic. As soon as I descended after having flown around the city three times, I woke up. It was exactly four o’clock in the morning; fully satisfied and contented, I got up quickly. While flying over the city I had experienced some of the ‘unusuals' and ‘marvels’ which I am not able to describe in full detail. When I woke up I was overwhelmed with a feeling of happiness and satisfaction. I was very happy with the Nimitta for It was so spectacular. A thought flashed through my mind that my endeavour must definitely be a success because this type of Nimitta had never appeared before in my life. It had also fulfilled my wish. It was an exquisite omen.
After the morning meal, I took the opportunity to bid farewell to the Maha Thera of that monastery. He kindly gave me the permission to leave. I first went to the province of Nakonrajasima (Korat) and spent Vassa at the district of Chakkaraja. When I began practising Samadhi Bhavana, there were strange and peculiar feelings within the Heart which was becoming steadily more tranquil and peaceful. I had also witnessed very vividly the Citta's entrance into the calm of Samadhi. Later on I was again urged by the Elder to return to Bangkok to continue to further my course of study. He was very kind to come personally to deliver the news while on his way to another province. I was supposed to accompany him when he returned there on his way back to Bangkok. I felt uneasy.
Then I continued on with my journey to Udornthani in search of the Venerable Acariya Mun. My practice of Samadhi that had been steadily progressing started to deteriorate at my home village of Bahn Tahd, the result of making an umbrella (klod). I was staying at Bahn Tahd for less than a month when I began to experience an increasing difficulty in entering the Citta into Samadhi. Somehow it was not as easy as it used to be. Sometimes it was possible to enter into calm, and sometimes not. Seeing that it was a deteriorating situation and to have remained there would be to my disadvantage, I immediately tied from that place.
I came from Nakonrajasima to Udornthani in pursuance of the Venerable Acariya Mun who was spending his Vassa at Wat Noen Nivet in Udornthani. I came too late for he had been invited and had already gone to Sakon Nakorn. For the next period of a little more than three months, I spent my time at Wat Toong Sawang in Nong Kai. It was in May, 2485 B.E., that I made the journey from Nong Kai to Sakon Nakorn and eventually arrived at the monastery where the Venerable Acariya Mun was staying. It was located near the village of Bahn Koke, sub-district Tong Kome, Muang district, in the province of Sakon Nakorn. It was twilight and the Venerable Acariya was walking Cankama. He asked who I was; I replied accordingly. He then felt the Cankama path and went up to the Sala (assembly hall) where he was then residing in the room of the Sala.
He greeted me cordially; and out of his kindness and Metta for a fool who went to see him, instructed me with a lesson of Dhamma. It was such a profound lesson that I can still feel its impression right to this day. I will recapitulate for you what I can recall.
He began by referring to my scholastic title of Maha as an indication that I had done a sufficient amount of studying. The Dhamma that he was about to instruct was meant to be something for me to reflect upon. E should not feel that he was being contemptuous of the Buddha-Dhamma; but in so far as the Dhamma that I had studied was concerned, it could not yet provide me with the benefits worthy of what the title professed to give. It could only serve as an obstruction to my Bhavana because I would unavoidably be concerned with the Dhamma that I had learned and would be trying to compare them while I was trying to calm the Heart. Therefore, in the practice of calming the Heart, I should put aside all the Dhamma that I had studied. When it was the appropriate time for these Dhamma to effectively aid my endeavour, they would then perfectly merge with the practical Dhamma which could then be used as a model for disciplining the Heart. In the meantime I Should not be concerned with them. I should be concerned with the most effective way of calming the Citta; or if I was investigating the Khandha, I should first concentrate in the vicinity of the body. He emphasized that the Dhamma from the scriptures all points towards the Khandhas. But when the Citta has no basis, it would not be possible for me to make use of the Dhamma learned from studying the scriptures. It would then turn into imaginative and speculative knowledge (Sanna Arammana); I would only be guessing and sending my thoughts outward; then I would be a person without any basis. To be addicted to Pariyatti is not in conformity with the way of the Lord Buddha. He advised me to ponder over what he had said; and added that if I would be intent and relentlessly strive in my practice, I would one day in the future be definitely impressed by these Dhamma. This is about all I can remember; thus ending this recapitulation.
I felt my trust and admiration for the Venerable Acariya arise within me immediately upon seeing him clearly that night. it was my belief in the Dhamma that he was kind enough to instruct me in plus his compassion in allowing me to remain at his retreat which made all the time of my apprenticeship with him be filled with an indescribable feeling of satisfaction; however, it has to be added that it was also tilled with an indescribable stupidity and ignorance on my part. Every time I sought for his advice, he would always instruct me on Dhamma with Metta.
My practice then was characterized by alternating lapses of progress and deterioration. The Heart could not remain calm for a long time. It was my ninth Vassa when I spent my first Vassa with the Venerable Acariya. The first seven was spent in Pariyatti. When I began practising, I first spent Vassa at Nakonrajasima. In the first Vassa with the Venerable Acariya, the Citta progressed and deteriorated in the practice of Samadhi. After Vassa I went to live in the mountains and spent the period of a little over two months there. When I returned, the Citta still remained in the same predicament. My investigation for the cause of the deterioration was futile.
Although I was very intent in my practice and was exerting to the ultimate limit, during some nights I would not sleep at all fearing that the Citta would deteriorate like it previously had; but nevertheless the Citta still deteriorated. Especially when the Citta began to enter into calm, the exertion then began to accelerate out of an apprehension that the Citta would again deteriorate like it previously had; and in spite of this, it still managed to deteriorate. This kept on persisting. The Citta would progress and remain constant for three days before it began to deteriorate right in front of my observation.
I was curious and wondered what could be the reason for this deterioration. Could it be because I did not attend to the Parikamma object? If so, it might be possible that Sati might have been absent during that time. I then began to focus my observation and resolved that I would establish my Parikamma object to constantly direct the Citta, regardless of the circumstances; whether I was in Samadhi, or out of Samadhi; wherever I was; whatever I did; I would not allow Sati to be absent from my Parikamma object of Buddha even if I was sweeping or performing the various chores. It was my predilection to take Buddha as my Parikamma object. This time during Bhavana, when the Citta had entered into calm and it was possible to attend to the Parikamma object of Buddho, I would not relinquish it. If the Citta would still deteriorate by any other means, it would then be obvious.
After having targeted the object of my observation and set up the resolution, I then continued on with my practice of Bhavana having Buddho as the Parikamma object. Once having attended to the Parikamma object, the Citta then was able to enter into calm at a more rapid rate than previously. The only time that the Citta was without the Parikamma object was the time when it had entered into the complete state of calm. Within that state of awareness, whether I was recollecting Buddho or not, was the irrefutable and intrinsic Buddha. Neither was there any conceiving nor imagining while the Citta had relinquished the Parikamma object.
As soon as the Citta began to withdraw which was characterized by a slight 'rippling', I then immediately continued on recollecting the Parikamma object making the Citta attend to the Parikamma object. At the same time I also observed to see in what manner the Citta could deteriorate and then I became totally unconcerned with the progress and deterioration of the Citta. Regardless of the extent to which the Citta might progress or deteriorate, I would not at this stage relinquish the Parikamma object. It it would deteriorate, so let it be. I realized then that my desire for the Citta not to deteriorate was futile. I therefore became unconcerned with the Citta’s progress or deterioration. I then concentrated the Citta to be only aware of Buddho. If there was any progress or deterioration, it should solely be known within the Heart that was being directed with Buddha. It was in this state that they should be clearly known and comprehended. And it was also in this state that I would be certain. I must not be concerned with its progress and deterioration.
From then on, the Citta that used to progress and deteriorate ceased to deteriorate any further. From this experience, it was learned that the cause of deterioration was definitely due to the absence of the Parikamma object directing the Citta. Sati must have been absent from the Citta during that time. Therefore, I constantly kept recollecting the Parikamma object; regardless of wherever I was, alive or dead, I would not abandon Buddha. It the Citta should deteriorate, let it be known under this condition and not otherwise. Consequently, due to this Parikamma object of Buddha, the Citta eventually managed to establish its foundation.
Shortly before my second Vassa with the Venerable Acariya, the calmness of the Citta developed through Samadhi Bhavana became very firm. There was no more deterioration. However, I had not yet relinquished the Parikamma object and continued on persistently with it until I was capable of remaining sitting in the same position from dusk to dawn. It was during the second Vassa that I concentrated my effort in the practice of sitting throughout the night. But afterwards, I had to lessen the intensity of this practice, due to seeing that the Dhatu Khandha which was a very useful tool could be ruined if its use was not kept in moderation, even though the results from this method of exertion are much more profound than any other methods. This was the most effective way of realizing the truth of Dukkha Vedana.
The Dukkha Vedana that appeared during that time was very peculiar in many respects. The investigation had to depend on Panna to cope with the Dukkha Vedana without giving up until one fully understood every kind of Dukkha Vedana, both that of the body which was just a heap of Dukkha, and that of the Heart. It would also then immeasurably help to build up one’s Sati-Panna and courage in exertion. One would be and confident in knowing that the Dukkha Vedana that would occur in the future, during the time of death, would be the same kind of Dukkha Vedana that one was investigating and experiencing during that time. There then could not be any other disguises of Vedana that could deceive one and cause one to be off guard during the time of death. One would then have learnt a lesson from this experience. Once Panna had thoroughly investigated the manifested Dukkha Vedana would spontaneously disappear. The Citta would correspondingly enter into the complete state of calm.
At this stage, it can be said that the Citta is empty. But it is the emptiness of Samadhi and will disappear when the Citta withdraws. One then has to constantly and consistently continue on with the investigation until one becomes very proficient in the field of Samadhi. Once Samadhi has matured, Panna will then accelerate its investigation and be able to investigate effectively every part of the body until seeing it all clearly. It will then be possible to completely uproot the Upadana of the body and consequently, the Citta will become empty.
This emptiness is not yet total for there are the internal Nimitta which still exhibit themselves within the Heart. At this stage the Heart will be void of the body and the external objects but will still not be void of the internal Nimitta. They will gradually fade away and finally disappear due to the proficiency of Panna developed through persistent effort in investigating.
This can also be described as the emptiness of the Citta, the state of emptiness inherent to the Citta of this particular stage of development. it is not the emptiness of Samadhi or the emptiness of when sitting in Samadhi Bhavana. The emptiness that is there during the time of sitting in Samadhi Bhavana is the emptiness of Samadhi. But the emptiness inherent to the Citta is the result of the Citta's relinquishment of the body due to its penetrative knowledge plus the disappearance of the internal Nimitta vanquished by the power of penetrative Panna. At this stage, the Citta is truly empty. It is the emptiness inherent within this level of the Citta. Although the body is there, there is merely an awareness of it; but the image of the body does not appear as the internal Nimitta within the Citta. This type of emptiness is the innate quality of this particular level of the Citta and remains always inherent with it. If this kind of emptiness is Nibbana, it is only the Nibbana of that particular individual or of this particular level of the Citta; but it is not the emptiness of the Nibbana of the Lord Buddha.
Or if one wishes to take the emptiness of Samadhi which appears during the convergence of the Citta in Samadhi as the emptiness of Nibbana, it will only be the Nibbana of Samadhi of that particular Yogavacara.
These two types of emptiness are not the emptiness of the Nibbana of the Lord Buddha. And for what reasons?
The Citta that attains to the emptiness of Samadhi will be contented with and addicted to Samadhi.
While the Citta that is empty by virtue of its attainment to this latter kind of emptiness must also be obsessed and attached to it. It will then cling and take this emptiness as the Arammana of the Heart up until the time when it is able to transcend beyond this state.
If one is to take this latter emptiness as Nibbana, one will then be attached to the Nibbana of this latter type of emptiness without actually being aware of it. If such is the case, how can this latter type of emptiness be Nibbana? If one does not want this stage of Nibbana, one will have to unfold Vedana, Sanna, Sankhara and Vinnana out for inspection and thoroughly and circumventively investigate them: Because this latter type of emptiness is the emptiness of Vedana. It is an emptiness filled with Sukha Vedana; defined by Sanna; conceived by Sankhara as the Arammana of the Heart which is then acknowledged by Vinnana as an internal Arammana in addition to that of the external Arammana. This emptiness will then be the Nibbana of the Arammana.
However, if one is to investigate thoroughly and scrupulously until seeing clearly that the nature of these things and this latter emptiness is Sankhara Dhamma that it is merely a composition, then it will be definitely possible to pass beyond it one day. if one will but concentrate one’s investigation on these four Khandhas and the emptiness which both obstruct the truth, their nature will slowly and gradually be revealed until they can be clearly seen. It will then be possible for the Citta to disentangle itself. Furthermore, the foundation of this Sankhara Dhamma, filled with compounded things, will not be able to withstand the penetrative power of Sati-Panna because they are inter-related.
The keen and penetrative Sati-Panna will now persistently search and dig analytically into the root of this compounded Dhamma. It will keep on with its work like a fire that burns every part of the fuel before coming to a halt. When the root of this compounded Dhamma is uprooted, Sati-Panna will cease its aggression. What is it then that opposes the emptiness of Nibbana of the Lord Buddha? It is one’s conceited views: One thinks that one’s Heart is now empty, happy, and lucid. However, one is not aware that the emptiness exists with unemptiness; Sukha with Dukkha; lucidity with dullness. This emptiness, Sukha, and lucidity are truly the Dhamma that obstruct oneself. All of these Dhamma are the symbol of lives and existences.
One who wants to vanquish lives and existences must investigate these things until penetratively comprehending their true nature and relinquishing them. Do not be possessive of these things because it will be like lighting the fire to burn oneself. If Panna were to dig into where these three kings of existences manifest themselves, one will then have struck at the principal culprit of lives and existences. It will be vanquished immediately from within the Heart the instant that Panna has penetrated its foundation. When all these things disappear, there will then be another kind of emptiness. No sign of Sammuti will appear within this emptiness. This type of emptiness differs from the other kinds of emptiness that have been discussed previously. The one who presents this discussion is not capable of informing whether this type of emptiness is the emptiness of the Lord Buddha or of anybody else. It can only be realised by way of Sanditthiko for each individual practitioner.
This emptiness is timeless, Akaliko it is eternally unchanging. There is change in the emptiness of Samadhi: There is progress and deterioration. The emptiness in the level of the Arupa Dhamma which is the path of practice can change and can be transcended. But the absolute emptiness does not change because there is no Self in it and neither is it taken as Self. It is merely Yathabhutam Nanadassanam seeing truly according to the natural principles of this emptiness and seeing truly according to all of the Sabhava Dhamma that one had gradually experienced which exist everywhere. Even the nature of the way of Sila, Samadhi, and Panna, the Dhamma of remedy and correction, is wisely comprehended and one leaves it as it truly is. the end, there is nothing to hide within this state of emptiness.
May all of you investigate into these three types of emptiness and develop yourselves to experience them especially the last kind of emptiness which is empty by virtue its nature that no one or any kind of Sammuti can penetrate into it anymore. The questions from the beginning stage of Dhamma to the ultimate emptiness will automatically be answered by one’s own realization.
At the end of this Dhamma presentation which has gradually shown the ignorance of the presenter and has progressed to the last type of emptiness, the Dhamma quite beyond the ability of the presenter to explain any deeper than this, the time is now appropriate; may come to a close.
May peace and happiness be with every listener without any exception.
At Bahn Tahd Forest Monastery (Udornthani)
On 27th March 2507 (C.E. 1964)
I should like to take this occasion to relate some of my ignorance and doubt. It is by thinking that every one of us must have all sprung forth from the sphere of doubt and ignorance and because our forefathers who preceded before us were probably people possessed with Kilesa which created the ignorance in them. Thus it is similar with every one of us here; and probably, there is not a single one here who has penetrated into the realm of wisdom and eliminated all questions and perplexities. If such is the case, then doubt must be with everyone. I shall, therefore, take this opportunity to clear up some of your doubts by expounding Dhamma as a way of answering your questions. I am not sure if I can answer all of your questions which range from the beginning level to the highest and most advanced level. However, your questions are so well arranged that I can use them as an outline for the following Dhamma presentation in place of answering your questions.
At the preliminary and beginning stage of practice, there must be ignorance and doubts with everyone because these conditions have been the source of births and existences for all beings. in the beginning stage of laying down the foundation, one does not have many resources; that is, one is not always wise and in control of the situation. This being so, one’s ignorance must then have the opportunity to lead one. When one has not yet developed wisdom to be one’s guide, it is natural for ignorance which has been the ruler within one’s Heart to drag one along the wrong path.
From personal experience, in the beginning stage of practice, there was an uncertainty in the Buddha-Dhamma both in the Patipada, means of practice, and the results thereof. Are they productive of results and completely in accordance with the teaching of Dhamma'? This was a really serious question which appeared during the time of earnest interest in the practice for the highest Dhamma, Nibbana. Before this, such doubt did not arise. This was probably because I had not yet set my compass in this direction. It was after having ordained in the Sasana and studied Dhamma especially the story of the Lord Buddha from the time of his leaving home until his realization of Magga, Phala, and Nibbana; and the story of the Savaka who after having been instructed by the Lord Buddha, went into seclusion and developed themselves in various places, attained to Enlightenment and became the living witness of the Lord Buddha and the Sasana Dhamma that there arose the belief and conviction and the interest in developing myself to become like them.
But what is the method of practice that can lead one to these attainments? How does one proceed? is the Dhamma the means of leading one to these higher states of Dhamma, the Enlightenment like that of the Lord Buddha and all of the Savaka still productive of results like it had been for them? Or is it now devoid of results and only productive of hardships for the practitioner? These were the perplexities at the beginning stage of practice. But as far as the belief in the Enlightenment of the Lord Buddha and the Arahant Sat/aka was concerned, it has always been firm. The only obstacle was the uncertainty in the means of practice. Can it still deliver one to these attainments? Or has it now been transformed into barriers? Or has it been so altered that it is no longer the Niyyanika Dhamma, the Dhamma which the Lord Buddha and the rest of the Savaka had used as the way of leading them to the land of bliss? These were the questions concerning the causal aspect.
On the resultant side, the question was with the fruits of Magga, Phala, and Nibbana. Where are they now? Are they still in existence like during the Lord Buddha’s time? It was impossible to relate to anyone all of these perplexities which were embedded within the Heart. There was the assumption that no one would be capable of clearing up these doubts. This created the earnest interest and the perpetual desire to meet the Venerable Acariya Mun; although I had never seen him before, I had for a very long time heard of his great reputation that emanated all the way from Chiang Mai. It was reputed that he was a very important Bhikkhu. Those who related his story did not usually deal with the ordinary Ariya Bhumi, but always talked about his attainment to the Arahata Bhumi. For this reason, I was convinced that after having completed my studies, which I had vowed to do, I would begin practising. I would go to his retreat to learn from him so that I could eventually clear up these perplexities from within my own Heart.
I had made the resolution to study Pali up to the third grade. While with the theory of Dhamma, I was not concerned whether I completed it or not. As soon as I had passed the Pali third grade examination, I would begin practising and not involve myself with any more study. Such was the resolution, and therefore the course of my studies was only aimed at the completion of the third level of Pali. I was not certain whether it was my good Kamma or bad Kamma; for two years I failed the Pali examination. But on the third year, I eventually passed it. Furthermore, I also passed the examination on the theory of Dhamma which was taken at the same time.
It was a coincidence that when I went to Chiang Mai, the Venerable Acariya Mun was also invited by the Venerable Dhamma Chedi to spend his Vassa in Udornthani. It was about the same time when the Venerable Acariya Mun arrived at Wat Chedi Luang in the town of Chiang Mai from his forest retreat that I arrived in Chiang Mai. As soon as I heard that he was staying in Wat Chedi Luang I was overjoyed. In the morning, after my aims-round, I learned from the other Bhikkhus the route that the Venerable Acariya Mun took on his alms-round. This created even more interest and the overwhelming desire to meet him. Even if it was not a direct meeting, it did not matter. All I really wanted was to catch a glimpse of him before his departure to Udornthani.
The next morning, I went out early on my alms-round and returned before the Venerable Acariya Mun did. I waited at a kuti (a Bhikkhu dwelling place) by the path which he would be passing through. Shortly afterwards, I saw him approaching; and therefore, I hurriedly went inside the kuti and from there, secretly watched him with the kind of eagerness that had been accumulated for a very long time. And I had really caught a glimpse of him! I was overwhelmed with a great feeling of trust and admiration for him. I thought that I had not wasted my birth as a human being; for I was fortunate enough to have caught sight of an Arahant. Although I was never told by anyone that the Venerable Acariya Mun was an Arahant, in my Heart I was firmly convinced. The indescribable feeling of joy and gladness that arose engulfed my whole body the instant when I caught sight of him although he himself did not see me with his physical eyes.
On that occasion, the Venerable Acariya spent just a few days at Wat Chedi Luang before departing to Udornthani with the company of his followers. I, on my part, remained at Wat Chedi Luang to continue on the course of my studies. After having passed my Pali examination, I then went to Bangkok to embark on my Kammatthana practice which I had vowed to do. However, I was told to remain there by my benefactor out of the Eider's Metta in the form of support for my development in the field of the theoretical study, the Pariyatti. Since I had made a resolution to practise, I tried to find a way out of this predicament. I felt that my vow in the studies had terminated the moment when I had passed the Pali examination. It was impossible for me to continue on with the studies. It is my nature to uphold my vows. Once I have made the vow, I cannot break it. My vows come before my life. Regardless of what the situation would be, I had to try to get myself to do the practice. Fortunately, the Elder who was my Acariya during that time was invited away to another provincial town. This gave me the opportunity to slip away from Bangkok. Had the Elder been there, it would have been difficult to find a way out due to the benevolence he bestowed upon me; for it would have been difficult to ask for his permission lest he would have been offended.
Seeing that it was an auspicious occasion, that night after the evening Puja, I sat wishing for an omen from Dhamma to use as a confirmation of my decision in this venture. I wished that if it would be convenient for me to embark on my Kammatthana practice as I had vowed and to attain my goal, that it might be shown with a spectacular and unusual Nimitta, either during Bhavana or in a dream of that very night. If it would not be possible for me to embark on the path of practice; or having practised, I would be disappointed; then may the Nimitta indicate the cause of my failure. if my endeavour is to be a success may the nature of the Nimitta that would appear that night be incredibly unusual and marvellous.
I then sat in Bhavana for quite some time but there was no Nimitta. Having retired and fallen asleep, it then appeared that I was cruising in the air over a very Large and magnificent city. I did not know what it was; but it was not the city of Bangkok. The city was very beautiful and majestic. As soon as I descended after having flown around the city three times, I woke up. It was exactly four o’clock in the morning; fully satisfied and contented, I got up quickly. While flying over the city I had experienced some of the ‘unusuals' and ‘marvels’ which I am not able to describe in full detail. When I woke up I was overwhelmed with a feeling of happiness and satisfaction. I was very happy with the Nimitta for It was so spectacular. A thought flashed through my mind that my endeavour must definitely be a success because this type of Nimitta had never appeared before in my life. It had also fulfilled my wish. It was an exquisite omen.
After the morning meal, I took the opportunity to bid farewell to the Maha Thera of that monastery. He kindly gave me the permission to leave. I first went to the province of Nakonrajasima (Korat) and spent Vassa at the district of Chakkaraja. When I began practising Samadhi Bhavana, there were strange and peculiar feelings within the Heart which was becoming steadily more tranquil and peaceful. I had also witnessed very vividly the Citta's entrance into the calm of Samadhi. Later on I was again urged by the Elder to return to Bangkok to continue to further my course of study. He was very kind to come personally to deliver the news while on his way to another province. I was supposed to accompany him when he returned there on his way back to Bangkok. I felt uneasy.
Then I continued on with my journey to Udornthani in search of the Venerable Acariya Mun. My practice of Samadhi that had been steadily progressing started to deteriorate at my home village of Bahn Tahd, the result of making an umbrella (klod). I was staying at Bahn Tahd for less than a month when I began to experience an increasing difficulty in entering the Citta into Samadhi. Somehow it was not as easy as it used to be. Sometimes it was possible to enter into calm, and sometimes not. Seeing that it was a deteriorating situation and to have remained there would be to my disadvantage, I immediately tied from that place.
I came from Nakonrajasima to Udornthani in pursuance of the Venerable Acariya Mun who was spending his Vassa at Wat Noen Nivet in Udornthani. I came too late for he had been invited and had already gone to Sakon Nakorn. For the next period of a little more than three months, I spent my time at Wat Toong Sawang in Nong Kai. It was in May, 2485 B.E., that I made the journey from Nong Kai to Sakon Nakorn and eventually arrived at the monastery where the Venerable Acariya Mun was staying. It was located near the village of Bahn Koke, sub-district Tong Kome, Muang district, in the province of Sakon Nakorn. It was twilight and the Venerable Acariya was walking Cankama. He asked who I was; I replied accordingly. He then felt the Cankama path and went up to the Sala (assembly hall) where he was then residing in the room of the Sala.
He greeted me cordially; and out of his kindness and Metta for a fool who went to see him, instructed me with a lesson of Dhamma. It was such a profound lesson that I can still feel its impression right to this day. I will recapitulate for you what I can recall.
He began by referring to my scholastic title of Maha as an indication that I had done a sufficient amount of studying. The Dhamma that he was about to instruct was meant to be something for me to reflect upon. E should not feel that he was being contemptuous of the Buddha-Dhamma; but in so far as the Dhamma that I had studied was concerned, it could not yet provide me with the benefits worthy of what the title professed to give. It could only serve as an obstruction to my Bhavana because I would unavoidably be concerned with the Dhamma that I had learned and would be trying to compare them while I was trying to calm the Heart. Therefore, in the practice of calming the Heart, I should put aside all the Dhamma that I had studied. When it was the appropriate time for these Dhamma to effectively aid my endeavour, they would then perfectly merge with the practical Dhamma which could then be used as a model for disciplining the Heart. In the meantime I Should not be concerned with them. I should be concerned with the most effective way of calming the Citta; or if I was investigating the Khandha, I should first concentrate in the vicinity of the body. He emphasized that the Dhamma from the scriptures all points towards the Khandhas. But when the Citta has no basis, it would not be possible for me to make use of the Dhamma learned from studying the scriptures. It would then turn into imaginative and speculative knowledge (Sanna Arammana); I would only be guessing and sending my thoughts outward; then I would be a person without any basis. To be addicted to Pariyatti is not in conformity with the way of the Lord Buddha. He advised me to ponder over what he had said; and added that if I would be intent and relentlessly strive in my practice, I would one day in the future be definitely impressed by these Dhamma. This is about all I can remember; thus ending this recapitulation.
I felt my trust and admiration for the Venerable Acariya arise within me immediately upon seeing him clearly that night. it was my belief in the Dhamma that he was kind enough to instruct me in plus his compassion in allowing me to remain at his retreat which made all the time of my apprenticeship with him be filled with an indescribable feeling of satisfaction; however, it has to be added that it was also tilled with an indescribable stupidity and ignorance on my part. Every time I sought for his advice, he would always instruct me on Dhamma with Metta.
My practice then was characterized by alternating lapses of progress and deterioration. The Heart could not remain calm for a long time. It was my ninth Vassa when I spent my first Vassa with the Venerable Acariya. The first seven was spent in Pariyatti. When I began practising, I first spent Vassa at Nakonrajasima. In the first Vassa with the Venerable Acariya, the Citta progressed and deteriorated in the practice of Samadhi. After Vassa I went to live in the mountains and spent the period of a little over two months there. When I returned, the Citta still remained in the same predicament. My investigation for the cause of the deterioration was futile.
Although I was very intent in my practice and was exerting to the ultimate limit, during some nights I would not sleep at all fearing that the Citta would deteriorate like it previously had; but nevertheless the Citta still deteriorated. Especially when the Citta began to enter into calm, the exertion then began to accelerate out of an apprehension that the Citta would again deteriorate like it previously had; and in spite of this, it still managed to deteriorate. This kept on persisting. The Citta would progress and remain constant for three days before it began to deteriorate right in front of my observation.
I was curious and wondered what could be the reason for this deterioration. Could it be because I did not attend to the Parikamma object? If so, it might be possible that Sati might have been absent during that time. I then began to focus my observation and resolved that I would establish my Parikamma object to constantly direct the Citta, regardless of the circumstances; whether I was in Samadhi, or out of Samadhi; wherever I was; whatever I did; I would not allow Sati to be absent from my Parikamma object of Buddha even if I was sweeping or performing the various chores. It was my predilection to take Buddha as my Parikamma object. This time during Bhavana, when the Citta had entered into calm and it was possible to attend to the Parikamma object of Buddho, I would not relinquish it. If the Citta would still deteriorate by any other means, it would then be obvious.
After having targeted the object of my observation and set up the resolution, I then continued on with my practice of Bhavana having Buddho as the Parikamma object. Once having attended to the Parikamma object, the Citta then was able to enter into calm at a more rapid rate than previously. The only time that the Citta was without the Parikamma object was the time when it had entered into the complete state of calm. Within that state of awareness, whether I was recollecting Buddho or not, was the irrefutable and intrinsic Buddha. Neither was there any conceiving nor imagining while the Citta had relinquished the Parikamma object.
As soon as the Citta began to withdraw which was characterized by a slight 'rippling', I then immediately continued on recollecting the Parikamma object making the Citta attend to the Parikamma object. At the same time I also observed to see in what manner the Citta could deteriorate and then I became totally unconcerned with the progress and deterioration of the Citta. Regardless of the extent to which the Citta might progress or deteriorate, I would not at this stage relinquish the Parikamma object. It it would deteriorate, so let it be. I realized then that my desire for the Citta not to deteriorate was futile. I therefore became unconcerned with the Citta’s progress or deterioration. I then concentrated the Citta to be only aware of Buddho. If there was any progress or deterioration, it should solely be known within the Heart that was being directed with Buddha. It was in this state that they should be clearly known and comprehended. And it was also in this state that I would be certain. I must not be concerned with its progress and deterioration.
From then on, the Citta that used to progress and deteriorate ceased to deteriorate any further. From this experience, it was learned that the cause of deterioration was definitely due to the absence of the Parikamma object directing the Citta. Sati must have been absent from the Citta during that time. Therefore, I constantly kept recollecting the Parikamma object; regardless of wherever I was, alive or dead, I would not abandon Buddha. It the Citta should deteriorate, let it be known under this condition and not otherwise. Consequently, due to this Parikamma object of Buddha, the Citta eventually managed to establish its foundation.
Shortly before my second Vassa with the Venerable Acariya, the calmness of the Citta developed through Samadhi Bhavana became very firm. There was no more deterioration. However, I had not yet relinquished the Parikamma object and continued on persistently with it until I was capable of remaining sitting in the same position from dusk to dawn. It was during the second Vassa that I concentrated my effort in the practice of sitting throughout the night. But afterwards, I had to lessen the intensity of this practice, due to seeing that the Dhatu Khandha which was a very useful tool could be ruined if its use was not kept in moderation, even though the results from this method of exertion are much more profound than any other methods. This was the most effective way of realizing the truth of Dukkha Vedana.
The Dukkha Vedana that appeared during that time was very peculiar in many respects. The investigation had to depend on Panna to cope with the Dukkha Vedana without giving up until one fully understood every kind of Dukkha Vedana, both that of the body which was just a heap of Dukkha, and that of the Heart. It would also then immeasurably help to build up one’s Sati-Panna and courage in exertion. One would be and confident in knowing that the Dukkha Vedana that would occur in the future, during the time of death, would be the same kind of Dukkha Vedana that one was investigating and experiencing during that time. There then could not be any other disguises of Vedana that could deceive one and cause one to be off guard during the time of death. One would then have learnt a lesson from this experience. Once Panna had thoroughly investigated the manifested Dukkha Vedana would spontaneously disappear. The Citta would correspondingly enter into the complete state of calm.
At this stage, it can be said that the Citta is empty. But it is the emptiness of Samadhi and will disappear when the Citta withdraws. One then has to constantly and consistently continue on with the investigation until one becomes very proficient in the field of Samadhi. Once Samadhi has matured, Panna will then accelerate its investigation and be able to investigate effectively every part of the body until seeing it all clearly. It will then be possible to completely uproot the Upadana of the body and consequently, the Citta will become empty.
This emptiness is not yet total for there are the internal Nimitta which still exhibit themselves within the Heart. At this stage the Heart will be void of the body and the external objects but will still not be void of the internal Nimitta. They will gradually fade away and finally disappear due to the proficiency of Panna developed through persistent effort in investigating.
This can also be described as the emptiness of the Citta, the state of emptiness inherent to the Citta of this particular stage of development. it is not the emptiness of Samadhi or the emptiness of when sitting in Samadhi Bhavana. The emptiness that is there during the time of sitting in Samadhi Bhavana is the emptiness of Samadhi. But the emptiness inherent to the Citta is the result of the Citta's relinquishment of the body due to its penetrative knowledge plus the disappearance of the internal Nimitta vanquished by the power of penetrative Panna. At this stage, the Citta is truly empty. It is the emptiness inherent within this level of the Citta. Although the body is there, there is merely an awareness of it; but the image of the body does not appear as the internal Nimitta within the Citta. This type of emptiness is the innate quality of this particular level of the Citta and remains always inherent with it. If this kind of emptiness is Nibbana, it is only the Nibbana of that particular individual or of this particular level of the Citta; but it is not the emptiness of the Nibbana of the Lord Buddha.
Or if one wishes to take the emptiness of Samadhi which appears during the convergence of the Citta in Samadhi as the emptiness of Nibbana, it will only be the Nibbana of Samadhi of that particular Yogavacara.
These two types of emptiness are not the emptiness of the Nibbana of the Lord Buddha. And for what reasons?
The Citta that attains to the emptiness of Samadhi will be contented with and addicted to Samadhi.
While the Citta that is empty by virtue of its attainment to this latter kind of emptiness must also be obsessed and attached to it. It will then cling and take this emptiness as the Arammana of the Heart up until the time when it is able to transcend beyond this state.
If one is to take this latter emptiness as Nibbana, one will then be attached to the Nibbana of this latter type of emptiness without actually being aware of it. If such is the case, how can this latter type of emptiness be Nibbana? If one does not want this stage of Nibbana, one will have to unfold Vedana, Sanna, Sankhara and Vinnana out for inspection and thoroughly and circumventively investigate them: Because this latter type of emptiness is the emptiness of Vedana. It is an emptiness filled with Sukha Vedana; defined by Sanna; conceived by Sankhara as the Arammana of the Heart which is then acknowledged by Vinnana as an internal Arammana in addition to that of the external Arammana. This emptiness will then be the Nibbana of the Arammana.
However, if one is to investigate thoroughly and scrupulously until seeing clearly that the nature of these things and this latter emptiness is Sankhara Dhamma that it is merely a composition, then it will be definitely possible to pass beyond it one day. if one will but concentrate one’s investigation on these four Khandhas and the emptiness which both obstruct the truth, their nature will slowly and gradually be revealed until they can be clearly seen. It will then be possible for the Citta to disentangle itself. Furthermore, the foundation of this Sankhara Dhamma, filled with compounded things, will not be able to withstand the penetrative power of Sati-Panna because they are inter-related.
The keen and penetrative Sati-Panna will now persistently search and dig analytically into the root of this compounded Dhamma. It will keep on with its work like a fire that burns every part of the fuel before coming to a halt. When the root of this compounded Dhamma is uprooted, Sati-Panna will cease its aggression. What is it then that opposes the emptiness of Nibbana of the Lord Buddha? It is one’s conceited views: One thinks that one’s Heart is now empty, happy, and lucid. However, one is not aware that the emptiness exists with unemptiness; Sukha with Dukkha; lucidity with dullness. This emptiness, Sukha, and lucidity are truly the Dhamma that obstruct oneself. All of these Dhamma are the symbol of lives and existences.
One who wants to vanquish lives and existences must investigate these things until penetratively comprehending their true nature and relinquishing them. Do not be possessive of these things because it will be like lighting the fire to burn oneself. If Panna were to dig into where these three kings of existences manifest themselves, one will then have struck at the principal culprit of lives and existences. It will be vanquished immediately from within the Heart the instant that Panna has penetrated its foundation. When all these things disappear, there will then be another kind of emptiness. No sign of Sammuti will appear within this emptiness. This type of emptiness differs from the other kinds of emptiness that have been discussed previously. The one who presents this discussion is not capable of informing whether this type of emptiness is the emptiness of the Lord Buddha or of anybody else. It can only be realised by way of Sanditthiko for each individual practitioner.
This emptiness is timeless, Akaliko it is eternally unchanging. There is change in the emptiness of Samadhi: There is progress and deterioration. The emptiness in the level of the Arupa Dhamma which is the path of practice can change and can be transcended. But the absolute emptiness does not change because there is no Self in it and neither is it taken as Self. It is merely Yathabhutam Nanadassanam seeing truly according to the natural principles of this emptiness and seeing truly according to all of the Sabhava Dhamma that one had gradually experienced which exist everywhere. Even the nature of the way of Sila, Samadhi, and Panna, the Dhamma of remedy and correction, is wisely comprehended and one leaves it as it truly is. the end, there is nothing to hide within this state of emptiness.
May all of you investigate into these three types of emptiness and develop yourselves to experience them especially the last kind of emptiness which is empty by virtue its nature that no one or any kind of Sammuti can penetrate into it anymore. The questions from the beginning stage of Dhamma to the ultimate emptiness will automatically be answered by one’s own realization.
At the end of this Dhamma presentation which has gradually shown the ignorance of the presenter and has progressed to the last type of emptiness, the Dhamma quite beyond the ability of the presenter to explain any deeper than this, the time is now appropriate; may come to a close.
May peace and happiness be with every listener without any exception.
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