SATIPATTHANA

The four objects of Satipatthana are the body (Kaya), Vedana, Citta and dhamma. The body consists of all the parts and organs of the body. This is called Kayanupassanasatipatthana. Vedana consists of Sukha, Dukkha, and neither Sukha nor Dukkha. This is called Vedananupassanasatipatthana. Citta consists of those things that comprise the Cetasika Dhamma. These are created out of the Citta and are like dyes tinting the Citta to appear variegated. This is called Cittanupassanasatipatthana. Dhamma consists of Arammana, the object of concentration or investigation of the Heart which can be both corporeal and Nama Dhamma. This is called Dhammanupassanasatipatthana.
In investigating the Four Satipatthana, please make the proper understanding before taking up the investigation. One establishes the understanding that the body, Vedana, Citta and Dhamma are apart from the Citta which is the possessor of the Satipatthana. Or else, there will be discouragement and sadness when the body, Vedana, Citta and Dhamma exhibit changes following their natural course or when they are being altered due to the power of investigation which might arise either during the practice or during the normal time. These four conditions exhibit their state of change causing sadness and happiness. While investigating, they also exhibit their changing states causing the practitioner to experience both enchantment and disenchantment. Sometimes, one can become discouraged and wearied of bearing up with the investigation.
This is related so as to inform the practitioner that it is not the Citta which is the possessor of Satipatthana that has been changed along with these things. For this would be enough to cause discouragement by thinking that one (the Heart) has also disappeared with these things. When one has properly established the right understanding, one will be confident in the investigation of Satipatthana. It is not the Four Satipatthana – body, Vedana, Citta and Dhamma – that are being transformed or disappearing to anywhere else. The Heart which is the undying and unchanging Dhamma will have a chance to fully investigate and will be able to gradually comprehend very clearly and distinctly the nature of these four Dhammas. And this without having any fear of Sukha or Dukkha, both that of the body and of the Heart which are just the manifestation of Satipatthana exhibiting themselves.
The investigation of the body may be done either internally or externally depending one one's proficiency and the suitability as to which body is to be investigated. The internal body is one's own body. The external body is that of other people and animals. 'the body in the body' is any particular part of the body. These things exhibit themselves to be wearisome and pathetic to the one who investigates with Panna to see in accordance with the truth. Both internally and externally, exteriorly or interiorly, they are of the same nature. They must constantly be washed and kept clean. Therefore, the whole world must take care of the body and take it up as the necessary duty all the time. All those things that are used to maintain this body so as to keep it worth looking at and to keep it going become the world's principal merchandise that are sold more quickly and easily than any other products in the whole world.
This is related so as to inform the practitioner that it is not the Citta which is the possessor of Satipatthana that has been changed along with these things. For this would be enough to cause discouragement by thinking that one (the Heart) has also disappeared with these things. When one has properly established the right understanding, one will be confident in the investigation of Satipatthana. It is not the Four Satipatthana - Body, Vedana, Citta and Dhamma - that are being transformed or disappearing to anywhere else. The Heart which is the undying and unchanging Dhamma will have a chance to fully investigate and will be able to gradually comprehend very clearly and distinctly the nature of these four Dhammas. And this without having any fear of Sukha or Dukkha, both that of the body and of the Heart which are just the manifestation of Satipatthana exhibiting themselves.
The investigation of the body may be done either internally or externally depending on one’s proficiency and the suitability as to which body is to be investigated. The internal body is 0ne’s own body. The external body is that of other people and animals. ‘The body in the body’ is any particular part of the body. These things exhibit themselves to be wearisome and pathetic to the one who investigates with Panna to see in accordance with the truth. Both internally and externally, exteriorly or interiorly, they are of the same nature. They must constantly be washed and kept clean. Therefore, the whole world must take care of the body and take it up as the necessary duty all the time. All those things that are used to maintain this body so as to keep it worth looking at and to keep it going become the world's principal merchandise that are sold more quickly and easily than any other products in the whole world.
The investigation so that one comes to know the basis for the arising, existing, and the necessity of coming to dissolution of the body, until seeing clearly with Panna, is the means of eliminating the well of anxieties and the heap of Dukkha out of the Heart. Even if a whole rocky mountain is as huge and as high as the clouds, it has never caused one to experience Dukkha and hardship like the Khandhas have; as, for instance. Rupa Khandha. This seems to be constantly burdening and disturbing one, never ever allowing one to come to rest. All the Dukkha related with the Khandha converges onto the one who is responsible for the Khandha.
Therefore, the possessor of the Khandha should have thorough knowledge about the Khandha, both the good and the bad aspects. One will then be able to continue possessing the Khandha smoothly without always being at a disadvantage. Normally, it is the Khandha that constantly takes advantage. Every movement is only done for the Khandhas’ sake. It the Citta can seek a way out with the means of thorough and circumspective knowledge about the Khandha, even while one is still responsible for them, one will be on a par with them. One does not always have to bear with the Dukkha in the Khandha. The Dukkha in the Khandha will probably not cause one all the trouble it could. One who investigates the Khandha to see both the benefits and damages with Panna will not always have to bear with the Dukkha from the Khandha. There is a possibility of alleviating the tension within the Heart. In investigating the body, it must be done repeatedly, again and again, by taking one’s understanding as the measurement and not by taking laziness as the rule until seeing very clearly and truly that the body is merely the body and not animals', ‘people', or ‘them’. This is called Kayanupassanasatipatthana.
The investigation of the body is the Paccupanna Dhamma, the Dhamma of the present, and is with everyone. What is then the cause that inhibits the acquisition of some skilful means and the appearance of profound and marvellous experiences within the Heart that possesses this body? The investigation, until seeing truly and clearly the body within the Heart- be it any of the parts or the whole body must cause one, from the very moment one truly sees, to become disillusioned and wearied with the body. The seeing the vanity of one's delusion in taking the body as truly oneself; or seeing the bane of Dukkha that is inherent within the body; or seeing the harm in indulging in affection and aversion due to one’s inability to satisfactorily establish the investigation of the body as one’s basis of practice; or seeing the damage caused by the agitation of the Heart, will all materialize the instant the Citta comes to see the body clearly. Correspondingly, the Heart will enter into the perfect state of calm and will rest within that state much longer than usual. Although these detrimental qualities may still remain within the Heart, they will steadily diminish.
The Citta can now use the body as its resort. The work of Bhavana becomes easier. The Heart calms down easily because it has the body as its basis for support. The analysis of the body into the various aspects in accordance with the proficiency of Panna will be the task of the Citta which can see the body clearly during that time. The truth of Aniccam, Dukkham, and Anattam which one constantly heard of before will now distinctly manifest itself within the Heart. The Ti-lakkhana of one’s memory and the real Ti-lakkhana that appear within the Heart differ immensely from one another. The theoretical Samadhi and Panna and the actual Samadhi and Panna that appears, though not of the most subtle level, will appear to be quite different from one another in the awareness of one who is experiencing these phenomena.
This does not mean that the Dhamma that is recorded within the memory is in opposition or contradictory. In truth, they are one and the same Dhamma but differ in the awareness of the same person who witnessed them when these experiences actually took place. This is similar to the difference between hearing about something and actually seeing it happen. The difference is between one's imagination and reality. Once it is actually seen, the problem between imagination and reality ceases within the same individual. This type of knowledge and understanding is sometimes called Sanditthiko, and at other times Paccattam. It is for each individual practitioner to verify for himself because the realisation of Dhamma which arises out of Samadhi and Panna can only be seen clearly and exclusively within oneself. It is not possible to draw pictures for others to see because it is not in the realm of material substance. One who is desirous of acquiring Sanditthiko and Paccattam as one’s own treasure has only one possible means: One must practice following the instruction of Dhamma. This Dhamma will then become one's own.
Therefore, the investigation of the body which is the path leading to Samadhi and Panna is a necessity which cannot be overlooked. The more thorough and circumspective the investigation of the body is, the more profound will be the knowledge which can expand endlessly. It is definitely possible, without any doubt, to uproot the attachment to the body. The practitioner who is skilful in the body analysis Kaya Vibhaga - does not usually deviate from truth's principles and progresses very quickly. One's practice should be concentrated on the Kaya Vibhaga which is the first object of Satipatthana. It is the cultivating ground for Sat." and Panna of every level. It Sati-Panna can establish the body as its routine path of practice, it will also naturally have Vedana, Citta, and Dhamma as its means. This is because all of these Dhamma are contained within the same proximity and are interrelated; Sati and Panna will be capable of incorporating the body, Vedana, Citta, and Dhamma in the same instance.
The investigation of the body can begin with the skin and then progress on into the other internal organs of the body. Analyse and differentiate them from being ‘animal’, ‘people’, they’. ‘man', or ‘woman’; from being ‘mine’ or ‘theirs’ until seeing that they are just conditioned processes with conventional names: That truly there is no ‘animal’, ‘people', ‘I’, ‘they', ‘man’, or ‘woman’ within this body. The next step is then to break down these formations into the basic components (Dhatu) of earth, water, fire, and air, whereby the preconceived notions that they are parts of the body becomes totally insignificant; that truly there is no 'woman', 'man', 'animal‘, 'people', 'I' or 'they' in these four Dhatu. it should be comprehended clearly and truly that they are purely Dhatu without anything within them to cause any desire to arise.
It is only due to the misconception of the Heart lacking the guiding light of Panna to point the way in accordance with the principle of truth about these things that the Citta becomes deluded and immersed in the attachment to this pile of Dhatu which is very gross by nature and can be easily seen with the physical eyes. It takes this pile of Dhatu as 'people', and 'they'; as being 'beautiful' and 'charming'. This in turn becomes the enormous well of worry and anxiety of the Three Worlds.
However, after having analysed these things with Panna, one will see that they are merely conditioned processes assembled together. They are just Dhatu where not a single part appears lovely or attractive. If the investigation focuses on Dukkha, it is also within the body which is the composition of Dhatu. Once it is disintegrated, there is no Dukkha. The Dukkha must then dissolve the same way as the dissolution of the Dhatu. If the investigation focuses on Aniccam, impermanence, it is also precisely this body, the pile of Dhatu, that is constantly changing. Dukkha arises due to the changes within this pile of Dhatu. If this pile of Dhatu remains unchanged, there is no cause for Dukkha to arise. Then one will not have to experience Dukkha. In the whole world, there will be no complaints. Everyone who is born into the world has no intention of being born to complain or to have anything to do with Dukkha. But because this pile of Dhatu which is also the pile of Dukkha is seen as oneself and ons-’s possession, one becomes immersed in Dukkha and experiences Dukkha.
Therefore, one complains about Dukkha which is one's own sole affair because one is not capable of separating oneself from Dukkha. The complaints about Dukkha continue on endlessly, day and night, month and year. No one is capable of differentiating them. It is very sad and pathetic. One becomes one and the same with the pile of Dukkha because one is not capable of separating Dukkha from oneself, or oneself from Dukkha. Therefore, Dukkha and oneself become inseparable and one is incapable of parting one from the other. This is the discussion concerning Aniccam and Dukkham.
Concerning Anatta, it is also this pile of Dhatu which is this body that all the time denies the conventional view of the world, Sammuti. As long as the body continues to exist, the truth of Anatta will continue to be inherent within this body because the Ti-lakkhana are always together in the same place. They are inseparable regardless of time. One who possesses Panna should please investigate this body to see clearly the faces of the Ti-lakkhana which show themselves openly right there in everyone’s body. And please investigate repeatedly, again and again, many many times, until one becomes very adept and proficient in the investigation where one comes to see the body as a pile of Dhatu, as a pile of Dukkha very obviously within the Heart. Nothing can hide itself away from Panna. Once Panna can see clearly, the Citta will be cool to the Arammana, providing the opportunity for the Citta to converge into calm very easily. After having withdrawn from Samadhi, Panna will then continue on with the investigation of the body following the way that it had previously used to investigate. This body will then become the ‘touring resort’ of Panna. Once Panna matures to full growth, the Upadana of the body will be completely broken due to the penetrative power of Panna. The Citta, the body, and the pile of Dukkha within the body, will then go on their separate ways without ever becoming again the source of anxieties like they had been in the past.
Concerning Vedana, Citta, and Dhamma, please note that they are all in the same body. The differences are in their characteristics which differ somewhat and that is why they are named differently. The cultivator of the Way should please well establish the proper understanding or else the Four Satipatthana and the Four Ariya Sacca will turn to be Samudaya, the source of doubts and worries during one's practice due to one’s confusion and ignorance of the nature of these various Dhamma.
There are three Vedana : Sukha, Dukkha, and neither Sukha nor Dukkha, which arise out of the body and heart. They are of these three types. In the investigation, please differentiate the Vedana apart and investigate them in accordance with their characteristics. Do not take the body as Vedana. It is the same way with seeing a tiger as a tiger, an elephant as an elephant. Do not take the elephant to be the tiger. It will be contradicting the truth. The problem will infinitely expand without ever coming to a solution.
This is the isolating of the manifested Vedana for investigation into the basis for its arising, existing, and ceasing. The basis for its birth and existence is in the body and the Heart. But it is not the body. It is not the Heart. It is simply Vedana both in its appearance and disappearance. Do not form any other kinds of understanding for it will be wrong view. Samudaya will then exhibit itself during that time. it will not be possible to find the remedy and the way out. Instead of having the investigation turn out Panna as the means of saving oneself from Dukkha, it will turn out Samudaya which then produces Dukkha and additional Samudaya right at that moment and without oneself being aware of it. The course of the three Vedana consists of their arising, existing, and ceasing. That is all there is during every period. There are no entities like 'animal', 'people', or 'they' hidden within them. If these entities are introduced into them, the three Vedana will spontaneously display the appearance of entities which then influence the arising of Samudaya and will simultaneously intensify Dukkha.
The practitioner should therefore exercise circumspection in discerning Vedana with Panna by not taking Vedana as oneself during the investigation. The three Vedana will appear very clearly and truly according to the principle of the Satipatthana and Ariya Sacca. Although Vedana may exhibit changes, it can only enhance the Sati-Panna of the practitioner at every instant that the Vedana exhibits its changes. The notion of entities like ‘animal', 'people', 'I' or ‘they', will then not have the opportunity to penetrate into the three Vedana at all. All that appears will be simple and solely Vedana. All the sorrow, lamentation and discouragement or excitement and pleasure will not have the opportunity to arise during the appearance of these three Vedana, due to the correct understanding of the nature of Vedana. The practitioner who at every moment has the correct view of Vedana is then considered to possess Vedananupassanasatipatthana, within the Heart.
The Citta in the Satipatthana is not an extraordinary Citta but similar to the other three objects of Satipatthana. It is therefore given the name Cittanupassanasatipatthana similar to the names given to the body, Vedana, and Dhamma. if it is to be compared to timber, it is still the whole tree with branches, bark, and rootlets, and roots, which differ from the lumber which can be directly used for the construction of houses and buildings. One who investigates Cittanupassanasatipatthana is as if sawing the whole tree into lumber of various sizes according to one's need. In investigating this type of Citta, one should take the Nimitta which is the creation of the Citta as the object of investigation. In order to know the dullness and brightness of the Citta, it is important that one must know the things that condition the Citta, or else there is no way for one to know even if the Citta is constantly experiencing sadness and Dukkha. It is not possible if one does not first know that the things that condition the Citta to vary. One wants to know the Citta. It is therefore necessary to investigate Sankhara, the conditioner of the Citta which is like seasoning's of food that give it the various tastes and flavours.
The Citta that ceaselessly exhibits various changing states and deviates so far from its original state can bewilder and puzzle the possessor and can compel him to surrender to the existing events due to not knowing the cause and the means of correction. This can lead one to disregard one’s moral responsibility due to Sankhara, the conditioner of the Citta. The Citta in the Satipatthana is therefore the Citta mixed with Arammana having Sankhara as the conditioner. The investigation of Sankhara is therefore connected with the Citta. They are interrelated. If one understands the truth of Sankhara, one also begins to understand the truth of the Citta. Correspondingly, if one understands the truth of the Citta, one will also come to further understand the truth of Sankhara. This progresses from the gross, to the middling, to the subtle level of Sankhara and the Citta. The various grades of Sankhara and Citta are due to the different grades of the contacted Arammana.
One should establish right at the beginning the understanding that the Citta and its conditioner, Sankhara, are two different things and not the same thing. For otherwise, the Citta and Sankhara will be confused making it difficult to investigate. Following the method of investigation that has been described previously, one focuses the attention at the arising and ceasing of Sankhara and the contacted Arammana. One tries to observe and be aware of the movements of Sankhara which will turn from the Heart to the Arammana; sometimes concerning the past, sometimes the future, both of the coarse and subtle grades. Please also note that every type of Sankhara with its contacted Arammana must arise and cease simultaneously. It cannot be otherwise.
The notion of entities like “animal”, ‘people', 'I' or ‘they’ should not be introduced into the Citta because they will suddenly be transformed into Samudaya. Please try to observe and see that at every moment of conditioning, it is merely Citta Sankhara. As the investigation progresses, Panna will be able to see according to the Teaching: that it is merely the Citta and not ‘animal’, ‘people', ‘I’, or 'they'. The Heart of one who investigates and sees in accordance with Cittanupassana will not be consumed by grief and disappointment nor immersed in the pleasures arising from the conditioning nor be affected by the state of Dukkha or Sukha of the Citta. One will then be one who is possessed with Cittanupassana.
Dhamma is the focusing object of the Heart. If it is the subtle Dhamma, it means the Heart itself. The external Dhamma are many. The internal Dhamma consists of all the parts of the body, the three Vedana, and the Citta in the Cittanupassana. These are the Dhamma in Dhammanupassanasatipatthana. The investigation of the body, Vedana, and the Citta, comprises the essence of the Four Satipatthana. In the view of Forest Dhamma, this is Dhammanupassanasatipatthana. If this explanation is incorrect due to the lack of wisdom, the writer begs forgiveness from all readers. Every time that Forest Dhamma is being discussed, it is always beyond the ability of the writer to explain. Therefore, in reading Forest Dhamma, please also cultivate some of the ‘Dhamma of not paying it any mind' in order to allay any uneasiness that might arise while reading it.
The investigation of the Four Satipatthana should converge into the Dhammanupassanasatipatthana until it becomes entirely one Dhamma. There is this feeling of amazement and marvel that one has never experienced before as one progresses along. The beginning stage of the investigation of the body, Vedana, Citta, and Dhamma, is gross due to the gross nature of the investigation. The objects of investigation are therefore of a similar nature. But due to one’s zealous effort in polishing and scrubbing, these things eventually transform themselves. That which has been mentioned before in the Dhammanupassanasatipatthana are quite subtle Dhamma. However, one still cannot avoid feeling thankful for the gross investigation at the beginning stage. When one investigates ‘Dhamma', one finds that the beginning stage differs immensely from the final stage, even though they are the same Four Satipatthana. At the final stage, it appears in the Citta that the four objects of Satipatthana: Body, Vedana, Citta, and Dhamma, are perfectly and completely moulded together becoming entirely Dhammanupassanasatipatthana without having the differentiation within the awareness that they are Body, Vedana, Citta, and Dhamma. They converge together becoming Dhamma.
In -the sections dealing with the body, Vedana, and Citta, the method of investigation as the means for correction and remedy has been quite extensively described. However, in discussing the section dealing with Dhamma, it is entirely the writer's story. Although this is so, one should take the aforementioned method and apply it in one’s practice according to one's skill and proficiency. The results will then probably be the same as that which has been directly related here.
In summary, the objects of Satipatthana are as follows: The body consists of the internal body, external body, and the body in the body. The Vedana consists of internal Vedana, external Vedana, and the Vedana in the Vedana. Vedana is rather complex and so further illumination will be added here. The internal Vedana means the Vedana in the Citta. The external Vedana means the bodily Vedana. The Citta consists of internal Citta, external Citta, and the Citta in the Citta. The internal Citta means exclusively the Citta and the Arammana that arise together with it. The external Citta means the Citta that is involved with the external Arammana. The Citta in the Citta means the flow of the Citta among the many other flows of the Citta that arise out of the Heart. The Dhamma consists of the internal Dhamma, external Dhamma, and all the Dhamma in the Dhamma. The internal Dhamma means the Arammana and the subtle Sabhava. They are either the Arammana of the Citta or the focusing object of the Citta or the Citta itself, which is the focal point of all the Dhamma. The external Dhamma means the external Sabhava which can be any types of Sabhava that are suitable to be the Arammana of the Heart. They are all external Dhamma. The Dhamma in the Dhamma means one of the many Sabhava which is the focusing and concentrating object of the Heart.
Incidentally, concerning the body in the body, Vedana in the Vedana, Citta in the Citta and Dhamma in the Dhamma, they mean a single part of the many other parts. For instance, a single strand of hair of all the hairs; a single tooth of the teeth. These are the body in the body. One who investigates a particular part of the body is investigating the body in the body. It is likewise with Vedana, Citta, and Dhamma.
In the view of Forest Dhamma, these four objects of Satipatthana are complete within the body and the Heart. This does not mean that the external is unnecessary. One will only see clearly when one has cultivated the Satipatthana to the stage where one has already consolidated all the objects into the Dhammanupassana. Here, the Citta is not interested in seeking after the other external objects to support it in the investigation. It will solely concentrate the investigation on the body and the Citta which is the appropriate way of remedy and correction in accordance with the way of the Four Satipatthana which are completely contained within the body and the Citta.
However, in the beginning stage of investigation, every object, both internal and external, becomes a necessary object of investigation due to the Citta's attachment to these things. But as one approaches the stage of relinquishing, each Sabhava will correspondingly lose its importance. Even the body, Vedana, Citta, and Dhamma, the necessary Dhamma of Satipatthana, must be relinquished. They should not be attached to or carried as a burden of the Heart. They all must be relinquished at the stage where one has fully investigated with the Anatta Dhamma. One will return to investigate these objects again in the future, but then only as Vihara Dhamma, the Dhamma of enlivenment during the present, and as Dittha Dhamma, the Dhamma seen and penetrated when the Citta has already passed beyond but is still in possession of the Khandha.
The cultivator who relentlessly concentrates on the Satipatthana will experience different kinds of the ‘unusuals' and marvel within the Heart as he progresses along. When it is time to attain to the ‘Fruit’ of Dhamma that is appropriate for the ‘Cause’ that has been properly cultivated, the fruit will appear by the various stages, such as: Sotapanna, Sakadagami, Anagami, and Arahant without any doubt.
Therefore, please note that both the Four Satipatthana and the Four Ariya Sacca are the same means that deliver one from Dukkha. They only differ in name, but are one and the same under the principle of nature. Both the cultivators of the Four Satipatthana and the Four Ariya Sacca are doing the same kind of work because Dukkha, Samudaya, Nirodha, and Magga, and the body, Vedana, Citta, and Dhamma, are the same Sacca Dhamma - the truth. This is similar to a factory where there are many workers performing the various kinds of work. But all the profits belong to the factory.
The important factor in the investigation with Panna into the Four Satipatthana is not in the pace of the investigation but rather in the investigation for the penetrative and clear understanding of the investigated objects. When it happens, the results will reflect back upon oneself, making one attain to wisdom. With the power of Panna, one will be able to relinquish those things that are detrimental to the Heart. One will not consider the body, Vedana, Citta, and Dhamma as unchanging, as Sukha, and as Atta, oneself. Therefore, please do not consider the work of investigation as burdensome. One should consider it similar to the work of the world which is equally necessary for everyone. No one can remain idle without doing any work. In doing the work of the Four Satipatthana, one should not let laziness decide when the work is completed but one should let the completion of the work come naturally, being the time when Sati and Panna have investigated sufficiently and disentangled it all. One will then be in the correct path of fulfilment and free of Dukkha following the example of the Lord Buddha.
When one feels tired, the Citta wants to rest, so let it rest in Samadhi. The duration of rest of the Citta depends on the requirements of the Heart. it is similar to the duration of sleep which depends on the requirements of the Dhatu Khandha. Once the Dhatu Khandha has had enough sleep, it will wake up and be ready to go to work. Even if the Citta rests for many hours, one should not force it to withdraw. Let it rest for as many hours, one should not force it to withdraw. Let it rest for as long as it needs to rest. Once it is sufficient, it will withdraw by itself. Having withdrawn, it is the duty of Panna to continue on with the work of investigation of the Four Satipatthana The object of Satipatthana can be chosen according to one’s preference and its suitability.
In investigating the body, one can enlarge or shrink it, classify it into groups according to appearance and characteristic; like a group of skins, or a group of flesh, for example. One then breaks it down into the original components of Dhatu, the elements of earth, water, air, and fire; and then reintegrates it again. One continues on investigating in this manner repeatedly, again and again. The results that arise within the Heart will be proficiency, skilfulness, thoroughness, and doubtlessness concerning the nature of the body. When there is enough Panna about every aspect of the body, one will then penetrate the nature of the body and correspondingly, one will be able to completely relinquish it. There are no more pleasant or unpleasant Nimitta of the body. It is merely the body within one's awareness. No more notion of the body as being anything. This is the practitioner's basis of investigation of the body with Panna.
There are two types of Vedana. One arises from the body and the other arises from the Heart. The Sukha, Dukkha, and neutral feelings that exclusively arise within the body having no relation with the Heart are bodily Vedana. Any one of the three Vedana that arises within the Citta caused by the contacted Arammana - the Arammana of Magga: Sila, Samadhi, and Panna; or the Arammana of Samudaya, the cause of Dukkha; Kama-Tanna, Bhava-Tanha, and Vibhava-Tanha is Citta Vedana.
The investigation of the four Khandha of Vedana, Sanna, Sankhara, and Vinnana has two characteristics: The first deals with contacts with external objects and the second does not concern the external objects and is merely the exclusive investigation of these Khandha. The one dealing with the external objects is investigated while these objects are actually in contact. Whatever skilful means of investigation can be devised at that time depends on the strength and ability of Panna. The one not dealing with the contacted external objects is the analytical work of Panna which analyses the Sabhava that is being focused upon; even though that Sabhava does not manifest itself, it can be readily investigated. However, please note that both of these methods of investigation converge into the Ti-lakkhana which is like the vessel that collects every type of Sabhava. It cannot be otherwise. This is similar to all the rivers that flow into the ocean.
But one should also know how Panna can arise when there is no ‘ripple’ within the Heart which one can use as the Arammana for the investigation. One should know what the ‘ripple’ means because both weal and woe have these ‘ripples’ as the principal cause. The ‘ripples’ of the Heart lead into two different paths. One type of ‘ripple' causes Dukkha to arise and entangle one. This is Samudaya. Another type of ‘ripple’ causes the knowledge of the origin of Dukkha to appear. This is Magga which arises from the analysis of Panna. Both of them are the products of Sankhara. They differ only in the direction of their conceptualization. One leads to the right path; the other to the wrong path. However, both Samudaya and Magga do not have Sankhara as the sole cause for even Vedana, Sanna, and Vinnana can also cause Samudaya and Magga to arise. This depends on the wisdom of each individual. if one is ignorant, the five Khandha are one’s opponents. if one is wise and circumspective, the five Khandha can become useful like those of the Lord Buddha and all the Savaka, who used the Khandha to benefit the world until the day of their Nibbana. Therefore, the five Khandha are like tools that can either be beneficial or harmful depending on the wisdom of each possessor.
In summary, both Samudaya and Magga arise from the same Sankhara and differ only in their way of conceptualisation. The conception arising out of delusion entangles one whilst the conception arising out of wisdom disentangles one. Therefore, Sankhara on the side of Magga when it is being conceived can transform one to become wise and sagacious in the knowledge of the Sabhava Dhamma of Vedana, Sanna, Sankhara, and Vinnana. In addition, it will enable Panna to approach the Heart, the focal point of all the Khandha.
The five Khandha arise from the Heart which is their origin and from which arise the body, Dhatu Khanda, the Ayatana, man and woman. One will then be able to notice the activities of any of these Khandha, both in their arising and ceasing, including the knowledge of the basis for their becoming. One's critical view of all the external Sabhava Dhamma of forms, sounds, smells, tastes, and tactile objects throughout the universe will lose its significance due to Panna that gradually cuts it off. What remains as the objects of criticism are Vedana, Sanna, Sankhara, and Vinnana. This is because the strength of Panna is not yet sufficient. When it is sufficient, the problems and criticisms disappear. Panna can now clearly see that the Sabhava Dhamma like the Khandha are neither the Kilesa nor are they harmful. They are merely conditions, Khandha and Sabhava, which even the Lord Buddha and the Savaka possessed.
At this point one must now turn around to investigate the cause which subjects the Khandhas to shift following its force of oppression. This is the knowing under the power of It is the Vata Cakka's knowing. Besides itself being the Vata Cakka, it also forces the Khandha, its slaves, to ceaselessly revolve. Therefore, whatever falls under this revolving Cakka has no freedom but must surrender and follow the commands directed by the chief of the Vata Cakka. When one realises that the prime mover of every type of Kilesa arises from the Vata Citta’s knowing, one must also see that the Vata Citta is the real Kilesa. How can one remain complacent with this knowing which is the revolving Cakka?
One must now concentrate one’s Panna at this point to penetrate into the basis of reasons. One cannot be complacent! The Panna at this level must be circumspective and automatic, turning constantly around Avijja's knowing. This is the Panna applied to crack the knowing of the Vata Cakka. It functions by itself, without stopping and without coercion. It observes both the arising and ceasing of every condition that appears within the Heart. It is aware of every subtle change of Citta during every interval of change, whether it is Sukha or Dukkha, sorrowful or cheerful, ignorant or wise, courageous or lacking in courage, bright or dull. These conditions have the sign of Ti-lakkhana as they appear within the Vata Citta. One must observe during every interval of change and shift until one gets to the root, the primary cause.
When one with Panna has destroyed this primary cause, all of these conditions will cease to change due to its total destruction. The origin of these camouflage-like conditions will be all destroyed. All the Sabhava everywhere will be unveiled throughout the world, proclaiming in unison the same message that everything exists normally just as they are. Never have they been in opposition to anyone excepting only this knowing contradicting the truth of the world and Dhamma. it is this knowing that causes the arising of disputes whereby they are spread to the external objects creating further disputes in those objects. When the Citta is free from its own case of disputes and the mysterious and secretive nature simultaneously vanishes, there correspondingly appears the perfectly pure Dhamma. Even all the other Sabhava Dhamma that have been oppressed and criticized by Avijja, the ruler of Vatta, appear as they are in accordance with their nature.
The marvellous Dhamma that arises simultaneously with the Knowledge of Deliverance, Vimutti Vijja, declares the state of peace and equality among all the Sabhava Dhamma everywhere as if they are going to be friends forever. They abide in harmony and concord. The five Khandha; the internal Ayatana of eyes, ears, nose, tongue, body, and the Heart; the external Ayatana of forms, sounds, smells, tastes, tactile objects, and Dhammarammana - all function naturally without having any friction when they are in contact. They exist freely without being coerced by any party.
This is because the knowledge of the natural principle imparts 1ustice and equality to oneself. Correspondingly, all Sabhava become just and equal. This is Yathabhutam Nanadassanam, seeing truly with 'Panna in accordance with the natural principle, both internally and externally, and openly without anything being hidden.
The satisfactory results gained from the realisation that arises within the Heart of the practitioner will arouse him to quietly exclaim: "This is the end of all problems.” The problems with the Kilesa and Tanha, affection and aversion, praise and blame, delusion and knowledge, lives and existences, births and deaths, that used to entangle one come to complete cessation. There is nothing to continue on further with this nature, because the past has been understood, the future has been clearly comprehended, and there is no attachment to the present. What exists is the ultimate purity and the seeing clearly of this nature. The eyes, ears, nose, tongue, and the body are not harmful because the Heart is not harmful. The forms, sounds, smells, tastes, and tactile objects are not injurious because the Heart is completely emptied of all injurious residues. This is Sugato, going on the good way without being entangled by anything, both the corporeal and the incorporeal, Nama Dhamma. Every Sabhava exists naturally and harmlessly because the chief bandit is no longer looting within the Heart.
This is the result of practice by means of analysis, examination, and observation of one's movements and behaviour from the coarse, to the middling, to the subtle level. This is the fruit that arises from the power of Sila, Samadhi, and Panna, which are everyone's possession. The Lord Buddha did not reserve it solely for himself but presented it to all those beings who are courageous and able in the task of exertion without being weak or disheartened.
May it be stressed that these Dhamma that have been discussed from the beginning with the utmost ability did not arise from laziness, getting up late, being disheartened, carelessness, indulgence in the pleasures of the senses, socializing, weariness in one’s turn of exertion, selfish expediency, or being concerned for worldly gains without observing Dhamma and following every example of the Sasada who preceded and led the way. On the contrary, Dhamma only arises in one who is industrious, earnest, hard-working; one who endures and perseveres in one’s rightful means of livelihood; whether it be difficult or easy; one who is contented with little or whatever is available in regards to one’s requisites of living; one who does not associate and mingle with others; and one who takes up the work of exertion in uplifting and correcting himself as the most important thing. This is the one who exerts in every posture; who exerts with Sati and Panna in every movement; and who does not project upon the Magga, Phala, Nibbana other than in the realm of his exertion in the here-and-now Dhamma of the body, Vedana, Citta, and the Dhamma which are within one’s Heart all the time.
This is also the basis of the Svakkhata Dhamma with the satisfying results experienced by the Lord Buddha and which has been well taught by him. One who practises according to this teaching will experience the results within himself: Sanditthiko in every level of Dhamma without any obstruction, Akaliko not dependent on time. Both the Dhamma of causes and results at every level are always completely available at all times. When one has developed to the state of absolute purity where it always remains constant at all times independent of day or night, asleep or awake, it is Ehipassiko, the Dhamma of openness which can always be proven at any time, continuously without any breaks, throughout the ages.
One who has tested following the Teaching until arriving at the complete truth will be able to relate the basis of truth, both the causes and results of every level and up to the purity of the Heart that one has investigated from one's practice to those who are interested so that they can also comprehend clearly, and firmly believe that this is so. This is Opanayiko, Dhamma is available everywhere, like the treasures of the land; whoever is interested in Dhamma can transform the Dhamma that one has heard and seen from others in various places to become one’s reminder and guidance at all times. There will, undoubtedly, arise the benefits, the knowledge of the ‘unusuals’ within one’s Heart according to the capability of one’s Sati-Panna. This is Paccattam Veditabbo Vinnuhi.
Therefore, may all of you be courageous and joyful in your exertion following the basis of the Svakkhata Dhamma. Please don’t look at it as hardship and Dukkha. Every human being and animal, regardless of class and status, share equally the hunger and hardships of every part of the body. In this respect, no one can surpass any other whereby it can be complained that the Khandha is being partial. Concerning the Dukkha of the Heart which arises due to the power of each different type of Kilesa, please note that they are thorns piercing the Heart. One must endeavour to remove them. One must not consider that it is much more of a hardship to endeavour to remove the thorns and oneself from the mire than having the thorns remain in one's Heart and oneself submerged in the mire. The Dukkha that one experiences in one’s practice so that one may be freed from Dukkha is the kind of Dukkha praised by the Lord Buddha. It was the path that he trod whereby he experienced Dukkha very severely and then attained to the fruits to become the great Sasada of the world. This he did by going against Dukkha like all of us are doing at this moment.
One must not forget the three qualities of 'Buddham, Dhammam, Sangham Saranam Gacchami which are one’s life's and Heart's refuge, which can lead one safely from Dukkha. It is not laziness, or the lack of perseverance in standing firm on the basis of reason, the basis of Dhamma, that leads one away from one’s obstacles and barriers. Lives everywhere in the world are supported by work. Without work, life must dissolve. Every kind of animal must do the work of feeding themselves. It is not only human beings that have to work. The work that is necessary to every living thing is their livelihood; without it, life ceases to go on. One who practises with very intensified concern for Magga, Phala and Nibbana, must look at his occupation, his aim, and his striving for Nibbana as more important than his life. This is the work that leads one onward without ever returning. The result of this work is Vimutti, deliverance, the end of revolving around. Please exert to the utmost. One will then come to see without any doubts, the results clearly in one's Heart right in the present or in the future.
The discussion now progresses to the summary of the final results of the practice of Satipatthana and the Ariya Sacca that one develops gradually from the beginning. The nature of the investigation in the beginning of the body, Vedana, Citta, and Dhamma, and Dukkha, Samudaya, Nirodha, and Magga, is gross. One practises blindly and crudely without knowing the depth and subtlety of Dhamma, or what is correct or incorrect and weal and woe, because one has never practised before. From one’s great grand-parents and forefathers to one's parents and relatives, there has never been anyone to describe the characteristics of Satipatthana and Ariya Sacca to enable one to have some understanding. On the contrary, many of them discarded and threw away these supreme Dhamma of Satipatthana and Ariya Sacca. One is merely a grandchild, an offspring of them, so how can one really profess any wisdom or ability? One just has to accept the truth of one's ignorance.
Although, in truth, the Satipatthana and the Ariya Sacca might have been originally the supreme Dhamma, when it falls into one’s hands, it must first be altered, being gross Dhamma because one is in the gross state. One‘s practice is therefore gross. But after having cultivated with zealous effort, one’s understanding of Dhamma and the results from one's practice begin to gradually take form. One's Saddha, firm conviction, becomes strengthened and deeply grounded on the principle of the Lord Buddha's Dhamma. The things like Satipatthana and Ariya Sacca, for example, which for a long time used to be mysterious and secretive begin to gradually unveil the truth about themselves. Although these things are right within oneself, they are so deeply embedded that one has no knowledge about them. When listening to Dhamma Desana, one listens without ever thinking of turning them inward into oneself which is the focal point of Dhamma. After the Desana one can only conclude that one lacks the Vasana to understand the Dhamma which is so profound and subtle; oneself and Dhamma being as far apart as the two poles of the earth. One never reflects that both oneself and the one who elucidates Dhamma are of the same world of Satipatthana and the Four Ariya Sacca. All that which has been elucidated concerns oneself without the slightest difference or deviation from one’s own story.
This is how wrong views can arise in anyone. But the truth, like Satipatthana for example, once having revealed itself within the circle of exertion, then gradually becomes the guide and path of the Citta. When looking at the body, Vedana, Citta, and Dhamma, they all appear like a piece of paper with the message pointing to the path that leads away from Dukkha. Both the external and internal Satipatthana and Ariya Sacca will now be transformed to be messages pointing the way for the Citta as if to say: “Please tread this guided path. You will be free from harm very soon! Right now all of your enemies are searching for you everywhere. They are hiding everywhere waiting for you. You should not be complacent in any place by thinking that these places are safe. Your only chance of escape from harm and danger is to hurry on with your journey through these deep thickets.”
One's accumulated exertion and Sati-Panna, having the Satipatthana and Ariya Sacca as the sharpening stone, as the means, will now be strengthened and vigorous. The body, Vedana, Citta, and Dhamma which was previously investigated by the crude and inefficient manner will equally appear to be Dhamma. One is now able to investigate these objects together in the combined object of Dhammanupassana.
Once the Citta has established the investigation of the Dhammanupassanasatipatthana as the Arammana and has gained full proficiency and confidence, the Dhammanupassana will now be directly connected to the affairs of the Citta. At this point it may be said that Dhamma has been transformed to the Citta or the Citta into Dhamma. Once the Citta has entered into the exclusive realm of Dhammanupassana, both the external Sabhava of forms, smells, tastes, sounds, tactile objects and Dhammarammana, and the internal Sabhava of eyes, nose, tongue, ears, the body, and the Heart which used to be like a mountain of solid rock blocking the Heart from finding a way out are now faded from the awareness. While the body, Vedana, Sanna, Sankhara, and Vinnana, like clouds and fogs blinding the Heart have all been blown away and broken up by the storm of Sati, Panna, Saddha, and Viriya (exertion). This is the gradually dissolving away of the Sammuti trends until there is hardly anything left behind.
What remains is like vapour arising out of the Heart. This is the Dhamma that has not yet been destroyed. But it is not capable of exhibiting itself openly because it is being constantly guarded by the powerful Sati-Panna which is at every moment seeking and searching to destroy it. In the end, this Dhamma, or the is completely destroyed by Sati-Panna with the Dhamma Anatta and the Dhamma which states that all Dhamma should not be attached to. When there is no more Sammuti to use as a sanctuary, the views of entities like 'animal‘, ‘self', or ‘they’ will naturally disappear.
is the chief of Sammuti; Sati-Panna, the chief of Magga, the way of Vimutti. When Sati-Panna has fully performed its duty, the result is the discovery of the origin of the Khandha of Body, Vedana, Sanna, Sankhara and Vinnana and the Ti-lakkhana of Aniccam, Dukkham, and Anatta. They all originate from this Sammuti Citta. It is this Sammuti Citta, with the pseudonym of Avijja which is the knowledge of deception. The notions of entities like ‘animal’, ‘people', ‘self', ‘I’, ‘they’, ‘man', or ‘woman’ arises out of it. Also the story of birth, ageing. pain, and death; and the story of Dukkha being oneself, oneself being Dukkha which has been inseparable for Kalpas and Kalpas, arise from this same source. it can rightly be said that the master-mind of this whole world is this very nature.
Right at this moment, the circumspective and ever present Panna has found the master-mind of Vatta in an open confrontation in the place where Avijja used to hide. This nature is therefore destroyed with the penetrative power of Panna which has been trained to expertise. At the single instance when the master-mind of Vata Cakka has been destroyed, there arises the complete Vivatta without anything concealing it. Every type of Panna ceases to function the moment Avijja ceases. It was Sila, Samadhi, and Panna that delivered one to this point. Ail of the Kilesa could only bother one up to this point. All the Lobha, Dosa, and Moha have lost their almighty power and will not be able to cause one to revolve around like they did before. The Khandha which used to be the attendants of Avijja are now transformed to be purely Khandha. They are not the Kilesa or Asava. One then knows clearly that Sila, Samadhi, and Panna were the tools for correcting the Kilesa and Asava which were one’s enemies because one knows clearly and penetratively both the causes and results and therefore leaves them in accordance with truth.
One knows penetratively the causes of Dukkha and Samudaya, namely: Kama-Tanha, Bhava-Tanha, and Vibhava-Tanha. One knows penetratively the causes of Sukha: Sila, Samadhi, and Panna. One knows penetratively the results: Dukkha that arise out of Samudaya; and Nirodha that arises out of the causes of Sukha, Magga. The one who knows penetratively about the four truths, Sacca Dhamma, is the embodiment of the extraordinary Dhamma which should be given the name ‘Vimutti Dhamma'. This is because once it is beyond the truth of Sammuti, it is the absolute Dhamma that stands out distinctively, independently and naturally without having any dependence on any kind of Sammuti. It is the complete and perfect light of Dhamma, Dhammopadipo; similar to the sun that shines forth brightly when there are no clouds blocking it. At that same instance, the supreme and individual treasure of Buddho, Dhammo, and Sangho will be manifested fully within the Heart of the victor.
The moment when Sati-Panna has finally finished its duty with the Satipatthana, there appears simultaneously this marvellous and wonderful nature. All problems are terminated because both the causes and results are in complete harmony. Both the Khandha and the Citta exist in mutual concord. They exist independently according to their true nature. In the understanding of Forest Dhamma, the term 'Yathabhutam Nanadassanam' means existing without suspicion between the Khandha and the Citta; the world and Dhamma; the external and the internal; the Heart and everything in the world are no longer enemies like they used to be. The Heart is now capable of utilizing these things to its advantage, as far as it is appropriate.
The practitioner of Dhamma should take it to heart in his endeavouring and exertion. This Dhamma will be the sole possession of those who are interested sincerely without having anything to separate them from it. There is not any kind of exertion in the world that is comparable to the exertion in conquering oneself like the conquest of the Lord Buddha. According to the Pair', it is said: “Atta Have Jitam Seyyo it is most supreme to triumph over oneself.”
The most important factor that guarantees the results of Dhamma at every level to gradually arise is the Paccupanna Dhamma, the Dhamma of the present. When one investigates the past or the future, one should draw them into the present, into oneself. Both the past and the future are the events of the Ti-lakkhana and Ti-loka which are all related to oneself. For instance, the sorrow of parting from one’s affection, ‘Satta and Sankhara' (sentient beings and compounded things) is the story of Dukkha and involves oneself, and which is likely to happen. But the complete cessation of Dukkha does not arise out of this revolving Cakka. It only arises from the penetrative and circumspective investigation of these things. It is due to the lack of knowledge concerning the nature of these things that one is unsuspicious, unstirred up, and unfearful of one's fate. Once having drawn inward both the events of the past and of the future that exist in both the internal and external into the present which is oneself, one will arrive at the understanding and the wisdom concerning those events of the past and the events that will happen in the future. When comparing them with the events of the present that are happening within oneself, one will see that they are all of the same characteristics.
The taking of the present as the most important factor means that one should investigate with earnest interest the state of things within oneself, be it every part or some part of it. One should never consider the lack of Sat1', the concentrative device, and Panna, the analytical device, as more worthy than their promotion and the gradual growth of these Dhamma. The lack of the Dhamma of Sati-Panna will deny the results of exertion without the practitioner realising that this is so. One who possesses any degree of Sati-Panna directing in the present is the only one who exerts constantly. The results will gradually arise within one’s Heart due to the continuous exertion with Sati-Panna as the guard. The Heart will be bright and joyful, peaceful calm, and at ease, the intensity of these states corresponding to the level and intensity of exertion.
Therefore, one who focuses on a certain Dhamma object or condition should focus with Sati directing. This will then become the Sabhava Dhamma of the present and the Citta of the present that acknowledges the Sabhava Dhamma. When the Paccupanna Dhamma, the conditions of the body and the conditions of the Citta and the Paccupanna Citta are in direct contact, the Citta will gradually be aware of its own affairs and the affairs that concern it. The Citta will then not remain ignorant forever by not accepting the Dhamma, the cleansing agent that will cause wisdom to arise. However, if the Citta continues to think absent-mindedly as it did before by not having any basis for support and Dhamma as the guarding and protecting device, the Citta’s action will forever be for the accumulation of the Kilesa and ignorance.
The Lord Buddha and the Savaka investigated the Satipatthana. What enabled them to become Buddha and Arahant? Where is the Satipatthana now? Do we have the Four Satipatthana or are we lacking any part of them? We are fully possessed with the body which is the complete Kayasatipatthana. The Sukha, Dukkha, and neutral Vedana are constantly exhibiting themselves, day and night. The Citta acknowledges both the affairs of the body and Vedana all the time without exception during both the waking and sleeping hours. Dhamma are all the conditions: the Vedana in the body; the Vedana in the Citta; every condition of the Citta that involves the Citta, both the internal and external that are constantly in mutual contact. These are the Four Satipatthana that are not deficient at all. What is lacking is one’s interest in the Four Satipatthana. If one is interested in oneself, then the Four Satipatthana which are about oneself must be aroused within one's mind without anything being capable of concealing them. It is then possible to know every condition of Satipatthana with Panna because these four Dhamma are inter-related and it is also possible to uplift one from those things that used to entangle one for such a very long time.
The result will be the appearance of the Eka-Citta and the Eka-Dhamma within one’s Heart following that of the Lord Buddha's and the Arahant Savaka’s because it is the same path, the same mode of practice, and the same kind of place of exertion. The results that appear cannot be otherwise.
Therefore, please establish one’s interest in this correct path of practice, the Four Satipatthana. Don't leave these four Dhamma within oneself useless for too long. One will waste one’s life by not making it useful. Please use the body, Vedana, Citta, and Dhamma as the Citta’s cleansing agent and Panna’s sharpening stone, making it very sharp until one is capable of completely separating the body, Vedana, Citta, and Dhamma, from the Heart. One will then be absolutely free of Dukkha.
The Lord Buddha attained his enlightenment in India, which according to distance is very far from here. However, according to truth principles, both over there, and here where we are sitting right at this moment guarding the Four Satipatthana and the Four Ariya Sacca, are the same truth. This is because the body of the Lord Buddha and the Savaka and our body are the same body, the home of the Four Satipatthana and the Four Ariya Sacca. Consequently, the story of the Lord Buddha and the Savaka and our story of endeavouring are not any different. The practice for the purity of Sila is concentrated at the same body, speech, and Heart. Similarly, the development of Samadhi for peace of Heart is of the same nature because the Kilesa is of the same type, and found in the Heart. Regardless of nationality, the Heart of anyone who has received the correct method of training in accordance with the Lord Buddha's Dhamma will gradually lessen its wildness and recklessness. The result that appears is peacefulness and happiness because the Heart is receptive to the moral principle. All that is needed is to have Dhamma as the developing device.
Although the Lord Buddha is the Sasada of the world, in his beginning stage of practice, his Sati was unstable and haphazard like any beginner. But due to regular maintenance and nourishment, not allowing any gaps to exist in the way of diligent effort, the results of Maha-Sati and Maha-Panna eventually appeared together with the capability of being his own Sasada and that of the world.
One who is interested in treading the Lord Buddha’s path must take hold of his basis of practice by really committing himself in the development of Sati, not being discouraged or weak in his exertion. The Heart will gradually transform from the state of ignorance to the state fully equipped with Sati-Panna. Those Kilesa-Tanha which used to build their homes within the Heart for a very long time will not be able to withstand the onslaught of Sati, Panna, Saddha, and exertion of the valiant. They will all be totally destroyed by these Tapa Dhamma, their destructive device, not leaving any remnants of Vatta within the Heart. What remains is the most renowned Dhamma of the marvellous nature known as Sanditthiko and Paccattam, the Dhamma that constantly and loudly proclaims itself within the purified Heart; being Akaliko, without having anything to conceal one's state of purity from the one who has attained to it.
Therefore, the Four Satipatthana body, Vedana, Citta, and Dhamma, and the Four Ariya Sacca Dukkha, Samudaya, Nirodha, and Magga, are Dhamma that can withstand any test of validity and are the means leading one to the state of absolute freedom from Dukkha, both during the Lord Buddha's time and after his entrance into Parinibbana. This is because the Dhamma did not pass into Nibbana following the Lord Buddha and all the other Savaka where those who are last to be born can be discouraged and disheartened by thinking that the Svakkhata Dhamma is partial in unequally rewarding its fruits among those who practise correctly, Samici Kamma.
Accordingly, the invitation is hereby extended to everyone to have firm conviction in the state transcending Dukkha by the application of the well-taught Dhamma. It is then possible not to have to return to experience further Dukkha, the results from repeated births and deaths. Everyone knows perfectly well the taste of repeated births and deaths, therefore each one should not assume that Dukkha will change its appearance whereby it will give pleasure and comfort to the worldlings; that it will not be the worldlings' enemies any further; and that whoever is born into this world will not be subject to any harm like before.
On the contrary, one should make the correct understanding from now on that fire is fire; that birth and death are the same old faces of Dukkha. Please do not be complacent or be deceived by the tricks of Dukkha. One should seek the means of Panna that enable one to see clearly the truth of Dukkha. Do not waste time by not making use of oneself in every posture and every breath. This is because life is not lasting; it is at every moment subjected to change and dissolution. There is not a single instance when each bodily posture and each breath are free from this change and dissolution. One who is complacent by not observing the enormous heap of Dukkha within oneself, will not receive any usefulness from his and breath. One will have wasted one’s life uselessly like a block of wood or stone. Although one might have undergone many cycles of births and deaths, one will have wasted all of them. One will not be capable of diminishing even the smallest portion of Vatta during one’s precious lifetime.
On the other hand, one who is not complacent, and who constantly observes himself, gains and profits from every breath. One also gains Sati, knowledge and wisdom from one's breath and body which are really of no significant value or essence. Especially for one who is a practitioner, one must thoroughly examine the Four Satipatthana and Four Ariya Sacca whose breadths and depths are not beyond the body and the Heart and the capability of one who is really interested to know about them. For the presented Dhamma is not beyond the ability of human beings who earnestly want to know.
Please simply note that wherever Dukkha is, that is also where the Dhamma leading one beyond Dukkha is; wherever Samudaya is, that is also where the Dhamma countering it is. Please understand that Dukkha, Samudaya, Nirodha, and Magga are not anywhere else but in the one who is reading this and practising at this moment. Please investigate the Four Satipatthana and the Four Ariya Sacca which can be seen and experienced within oneself. It will be to one’s ease and comfort. One will not have to purchase this Sati and Panna that one has been constantly yearning for from any store, but it will arise gradually within the field of the aforementioned Dhamma; from the ordinary grade of Sati and Panna to that of Maha-Sati and Maha-Panna which is very capable of investigating at every moment anything that arises within oneself. Once Sati-Panna has been transformed into Maha-Sati Maha-Panna, it will be able to penetrate through every kind of Kilesa and Asava, wherever they may be hidden. There is nothing that can conceal or obstruct it, not to mention the body which is the coarser part, for even Vedana, Sanna, Sankhara, and Vinnana, which are more subtle than the body still cannot prevent Sati-Panna from penetrating into their nature and uplifting oneself from those things.
Panna is also capable of destroying even the most subtle part of all these things, namely which is the origin of all the Kilesa and which takes hold of entities like ‘l’ and ‘they’. In just one instant when Avijja, the origin of births and existences which are the wells of anxieties of all beings, is destroyed by the penetrative power of Maha-Sati - Maha-Panna, the problems of birth and death that used to be the driving force will simultaneously come to complete cessation.
​
What appears at that same instance is the complete Buddha, the Dhammopadipo. Similarly with Sangho which arises when ceases. Consequently, be it Buddha, Dhamma or Sangha, all will perfectly appear at the moment when Maha-Sati - Maha-Panna has totally eradicated Avijja from the Heart.
This Dhamma is not dependent on space or time. Therefore, one should not consider one's endeavour for the complete cessation of all forms of Dukkha as one’s opposition. One will become weary and discouraged in one’s exertion. It will also prolong and accumulate more Vatta. Apart from diligent effort, there is nothing else that is capable of uprooting the Vatta from within the Heart.
Have we all investigated thoroughly the roaring and thundering sounds that amplify throughout the day and night; that which sounds as if the earth and sky are falling apart? What is really this sound? It really sounds like the truth of Dukkha openly proclaiming itself! Please listen to both the internal and external. It is the same sound that the Lord Buddha had described as Dukkham Ariya Saccam - isn't it so? Please listen and take it to heart. One will then see clearly the truth of Dhamma proclaiming itself every time. What are we doubtful about? The story of birth and death is with all of us. We must investigate it very thoroughly. If one is following the Lord Buddha, one must not be unsteady and unstable, because the Lord Buddha never made himself unsteady and unstable and never taught unsteadiness and instability to the worldlings. Every word of His instructions given to the Buddhist followers came out of the Lord Buddha's stability and firmness. He was never unsteady or unstable toward himself, neither did he teach the worldlings to be unsteady and irresolute toward their rightful means of living.
The work of a Samana, is the work of exertion in the total uprooting of the arrow that is embedded within the Heart. It is not a hobby or a child's game. One will become one who is totally tree of Vatta within the Heart. One wilt not have to hire lawyers and judges to decide who is the victor between oneself and Vatta. The case will be settled by the way of Yathabhutam Nanadassanam, seeing in accordance with truth with the correct Panna. The disputes over the Sabhava Dhamma and the affairs within the Heart come to an end. Ail of the speculations that one used to draw up by the power of the Kilesa that used to lead one to doubt also cease within the basis of the Dhamma of Sanditthiko. it is then not necessary to depend on anyone to settle the case.