To the Last Breath - 7. The Middle Way - Maha Boowa - 显密文库佛教文集手机佛教网站

点击：1998

7. The Middle Way

Listening to a Dhamma talk1 keep your attention in the present. Don't send the mind outward but keep it focused within, you'll then be able to experience the true taste of Dhamma right in your heart. It has been taught that one may gain five benefits while listening to a Dhamma talk. Then there are also those benefits that come to fruition in the future that are extra gains. This is the reason that so many followers became enlightened while listening to the Lord Buddha's Dhamma. They had correctly stationed their heart in the present, without concern for past or future; being wholly receptive and ready to experience the taste of Dhamma that the Lord was presenting.

The Lord first went forth into homelessness greatly aroused by Dhamma. Even prior to this he had had a growing fascination and concern, originating with his successive encounters with the four deva-dutas — the sights of the old man, the sick man, the dead man, and the holy man. From the first day of his going forth he labored with great effort and determination through the austere practices, always committed to his task up to the day of his Enlightenment. He thought neither to abandon his undertaking nor to slacken in his pursuit. The laziness, discouragement and weakness prevailing over the hearts of all other sentient beings could not overcome him.

The noble disciples also went forth with conscientiousness and the intention to find freedom from suffering, following the example of the Lord. They attended to each word of the Lord's Dhamma and put it into practice with devotion. Their staying, their coming or going, were always accompanied by mindfulness. Every facet of exertion went together with reflection and application of the principles of truth. The results and the rewards of their concern and dedication seem to contrast with those of our time. This is due to the immense difference in the appreciation of Dhamma and the intensity of practice. It's then obvious that the results can't possibly be the same.

The Lord Buddha didn't relent or relax in his quest from the first day of his endeavor to the day of his Enlightenment. It was on finally reaching his goal that he became the Great Teacher2 of the world. He then brought the Dhamma out to the Buddhist Community — teaching and urging them to follow the path of Dhamma by which he himself had succeeded. Those who received what was revealed by the Lord, delighted in the essence of Dhamma. By taking it up and applying it in their practice, in due course they had all variously come to Dhamma attainments; acquiring the Dhamma Eye like the Lord had before them.

The Lord Buddha became the model and ideal for the Buddhist Community right from the beginning. This is made plain from the way he practiced, by always spending his time living away in the forest. When he renounced the home life, he went forth into the forest and no longer took any interest in people; including those in the realm he had once ruled over with peace and security. No longer being concerned with his princely status he courageously and unflinchingly stood up to the ordeal of his exertions. In this respect, no one can surpass the Lord, for every mode of his practice transcended the world. His renunciation and going forth into homelessness differed from the usual way of the world, so when the results appeared they also differed. They were now of two disparate 'worlds', for his heart had been transformed into the purified heart of a Buddha. His accomplishments stood in distinct contrast to the rest of the world.

This was also true for the noble disciples who had gone forth following the Lord Buddha. They rejoiced and delighted on hearing the Lord present the basic, fundamental guidelines:

"Rukkhamuulasenaasana.m nissaaya pabbajjaa tatthavo yaavajiva.m ussahokaraniiyo."

We could express this in our own words:

"Look, over there! There's a mountain and a deep jungle; mountainsides and gorges, brooks and streams, cliffs, peaks and mountain slopes. There are the water courses and banks of mountain rivers. These are places of ease and quietude, free from all forms of entanglement. Seek for such areas and strive there amongst such scenes."

"The Tathagata attained his Buddhahood from these settings and surroundings, not through socializing and mingling together. He didn't become enlightened by indulging in frivolity and merriment, by trailing in the flow of desire, self-seeking ambitions and obsessions, and allowing himself to be dragged away under the authority of defilements and desires. On the contrary, the Tathagata came to his Enlightenment in secluded and deserted places. Those were the spots where he made his great effort, escaping from his palace and city and all their manner of peoples. The Tathagata went through hardship and adversity that was born and derived from his exertion in those secluded and remote places. Enlightenment didn't come to him amidst the grandeur and magnificence of palaces, or amongst the crowds at crossroads or market places. It came to him in solitude and seclusion, totally retired from the world. The Tathagata accomplished and arrived at the state of purity of a Buddha in these outlying places."

"May all of you therefore turn towards these places that the Tathagata has described. The mountains, hillsides, caves, and shady trees; the deep forests and the distant open spaces where the air is light and clear. These spots are deserted and quiet, free from confusions and troubles, forsaken by people. If you all aspire to the state free from suffering then you must follow the route of the Tathagata to those places. Then you too will definitely, one day, also reach the ending of lives and existences, the (quenching) of the glowing coals in the pit of repeated births and deaths."

What I've just explained was, in fact, the second of the basic guidelines. The first directive was:

"Pa.msakuula ciivara.m... "

"All of you who have gone forth should seek for discarded materials left in cemeteries or along the road sides. Stitch and sew them together to make your lower robe, upper robe and outer robe; so they may be used to cover and protect your body, sustaining the holy life from day to day. This will accord with your recluseship and spartan life following the way of Dhamma. Subsist frugally on the four requisites of living — food, shelter, clothing and medicine — and be content with little, satisfied with whatever requisites accrue without indulgence in excess and lavish wastefulness. You may however, accept the gift of robes presented by lay devotees as long as it is the way of simplicity and moderation. One causes oneself to be easily fed and cared for without causing problems and concerns for the faithful supporters."

The third of the guidelines was:

"Pi.n.diyaalopabhojana... ."

"Having gone forth in the religion3 you can't afford to be lazy. Go on an almsround,4 feeding yourself by your own effort and on your own two feet with a pure and honest heart. The faithful devotees willingly and happily offer the gift of food following the samana's tradition, avoiding the usual worldly bargaining with money. The going for alms in order to support yourself is the pure and impeccable livelihood for one who has gone forth. You should try to maintain this practice for the rest of your life. Any occasions of abundance and excess should be considered exceptional circumstances, when you need to oblige the laity. Any shower of gifts, however, must never be taken heedlessly, complacently thinking that they indicate your honor and dignity. They would then be transformed into gifts and offerings that kill the unworthy5 [as the bait hooks the fish]."

The fourth instruction was: "Gilaanabhesajja... ."

This refers to medicine for curing the sickness that can, depending on conditions, afflict both monks and lay people. The remedy needs to accommodate to and measure up with the particular situation as if it were its shadow. However, know and exercise moderation in requesting assistance from relatives or those supporters who volunteer their service. You must keep it well within the bounds of propriety.

Knowing moderation is the necessary quality that all who have gone forth must bear in mind. He then becomes sangha sobhana, a graceful recluse who adorns the religion with refinement and beauty, being well received by fellow Buddhists and the public everywhere. The important point for a monk to remember is to be always prudent and wary of immoderation in soliciting anything at all. (The going for alms is special in this regard because it's a suitable daily observance for monks and novices.) Never make a habit of visiting and seeking aid from lay people, but rather exercise moderation in response to the given situation.

After hearing and accepting these fundamental Dhamma guidelines from the Lord Buddha, the noble disciples all gladly practiced them with zealous dedication. Each went their separate ways into the seclusion and solitude of the forests and mountains, unhindered by concern for life and well being. Whatever their family backgrounds — some were even kings and princes — none asserted their status and position. That would have only activated pride and snobbery, and contempt for (the quality of) those requisites of living that the ordinary lay supporters were able to provide. The noble disciples welcomed any kind of food — save that set aside under the vinaya code — for the sake of sustaining their life processes and supporting a steady Dhamma practice. They were mindful of their exertion, their practical duties and observances. They were attracted to quiet and secluded surroundings, far away from noise, confusion and all disturbing influences. They continued with steady endeavor by both day and night and in all postures. For them nothing was more worthwhile and rewarding than the practice that would rid them of suffering.

All the noble disciples considered freedom from suffering as the priceless Dhamma. It went beyond any gains that repeated births and deaths could show, for those all originated in the deceit of ignorance,6 which is the root source of the constant suffering of all sentient beings. The total dedication of the noble disciples meant that neither pride of royal blood and wealthy family, nor pride of scholarship and erudition, could infiltrate their hearts. For this reason all of them, from the first to the last arahant disciple, were able to gain Enlightenment following the Lord Buddha.

May all you who practice therefore turn your attention to the reports describing the Lord Buddha and his arahant disciples. Consider how their practicing came to success, how they achieved renown and were revered by all sections of the world — including those of the heavenly deva realms. The Lord Buddha, the Dhamma and the Sangha cannot be surpassed for wisdom, discernment and accomplishment. They reign supreme, so let us all carefully consider this. Being easily discouraged and obsessed with food and sleep are not ways to nobility and freedom from suffering. They can't make the supreme Dhamma manifest within the field of our awareness, which is our heart.

In every movement and posture, always give heed to reason and be constantly observant of your actions. Make sure that these actions don't cause delay or 'stain' your body, speech and heart. Delight in seclusion and solitude, and totally commit your efforts of both body and heart to the Dhamma work. Let a dogged determination be your guide through every thought and movement, always pointing to the goal — freedom from suffering. The outcome is then assuredly equivalent to that found by the Lord Buddha and the noble disciples, since it follows the same path.

The Lord Buddha did not present the Dhamma teaching — about right view and right thought, for instance — to just anyone. It was aimed specifically at all those who practice the way of moral precepts, samadhi and wisdom. Having once stepped out along the Path that the Lord pointed out by living and practicing in accord with the fundamental guidelines that we've already discussed — rukkhamuula senaasana.m or living at the foot of trees is another example — there can only be one result. It is freedom from suffering and reaching to the natural prominence of a noble disciple of the Lord Buddha, which is the state of purity within the heart.

Whatever your posture, whatever you're doing, always be mindful — the only exception being during sleep when it's beyond one's means. Incline yourself towards applying mindfulness and wisdom with strenuous effort. The reality of deliverance will then appear within the heart.

During the Lord Buddha's time people listened to Dhamma with earnest interest, securing the Dhamma they heard within their mind. They didn't allow the Dhamma to slip away and disperse; nor did they listen merely for courtesy's sake, treating it more as a ritual. Whatever people do nowadays — and that includes all you monks here — seems to become mere ritual. Without true dedication and firm determination everything you attempt will insensibly turn into ritual.

For instance, to walk along your meditation path just to keep up with a set schedule becomes ritualistic. The question is whether the heart and mindfulness are in harmony with your exertion. Consequently, the end results may very well be different from what was expected. Why should it be so? It's because, even though we may be 'walking meditation', the heart is elsewhere, occupied with every other thing except the Dhamma-theme. What is this principle of Dhamma? It is always to be mindful while striving in one's practice.

The heart together with mindfulness may drift and wander; drawn away by the allure and fascination of other places and objects rather than being focused in the object taken up. This indicates that the flow of the heart is already going astray. Whether your practice is one of samadhi or investigation, the ensuing results must be contrary to Dhamma — being something else altogether.

Such is the way when we are not observant of our actions, and strive in the practice more for practice's sake or from a sense of obligation. We might then fall into wrong view and criticize the religion, disparaging the Lord Buddha's Dhamma Teaching as not being the true Niyyanika Dhamma, unable to lead us away from suffering. And that it's unequal to its claim of being the Well-taught Dhamma. The reality is that the flow of our heart is constantly, by both day and night, pulling toward the world. So please bear in mind that the world, whether the inner or the external world, is different from Dhamma. The endeavor of the Lord Buddha and all the noble disciples is aimed at the Dhamma principle as the deliverance from suffering. Consequently, every turn of their exertion was for the erasing of 'stains' until they were totally removed and came to Buddho — to which the world pays homage and respect. They had attained to the summit of Dhamma because their practices accorded with Dhamma. This has to be the outcome when the means and ends come together in complete harmony.

For us though, we may be walking on our meditation path or sitting in samadhi practice but our samadhi is merely a stump-like samadhi. This is when we actually fall asleep right in that samadhi practice. We may do this many times — and it may even become routine for some people, although I personally can't confirm it. Yet it does seem quite probable going by the results people manage to get. If the cause accords with Dhamma, then the result can't be otherwise. Both the means and ends must correspond.

It must be because we don't practice following the principles of Dhamma. Instead of walking or sitting in meditation — with mindfulness in tune with our exertion and the Dhamma theme or processes7 under investigation — the heart turns aside. The flow of the heart goes chasing after forms, sounds, smells, tastes, and tactile objects. Furthermore, the mental objects8 conceived in the heart are also about forms, sounds, smells, tastes and tactile objects, whether they be past or future. The heart never stays with the present for even a single moment. If this is the case, the results must always be mundane and commonplace, since the flow of the heart is constantly involved with worldly affairs. The heart for its part will also remain mundane, acting as the source of suffering that afflicts us with trouble and hardship. We consequently find fault with that which results: "Why should there be anxiety and worry? Why am I miserable today?" We never consider that it's we ourselves who perpetually instigate this unpleasantness by running at cross-purposes with Dhamma. That's why the outcome has to be as it is.

For this reason, all of us who practice must constantly secure within our minds the resolution to be free from suffering. We must never allow our actions done through body, speech and mind to deviate from the teaching of the Lord Buddha. He taught us to seek for seclusion and solitude in the deep forests that are appropriate and conducive to our exertion. There were no exhortations to go live and practice in the market, at the crossroads, or in crowded places packed with people. As if such places would instantly enable us to arrive at the safe haven free from suffering. We must consider what this living at the root of a tree9 really means.

Every facet of the Dhamma Teaching expounded by all the Buddhas has behind it sound and justifiable reason. It is the basis for truth, bringing benefit to those who observe and practice it. This is why the story of the Lord Buddha and the noble disciples — how they cultivated the Way and came to the ultimate accomplishment, becoming great teachers for the whole world — is a story of great wonder and marvel.

Yet, however great a Teacher they may be, the teaching can't always hit home. For us, the vital point is to take the Dhamma — the principle of truth and reason that is the essence of the Great Teacher — as that which will give us constant instruction. Every action will then be made known to our teacher, which is our own heart. This must, without neglect or absent-mindedness, always be borne in mind. Otherwise we will never manage to keep to our course and survive, but will squander time worthlessly. Don't allow the idea that one particular day or night, whether past, present or future, is somehow exceptional or unusual. It's still that regular sort of day or night. The defilements don't depend on time but are concerned with the heart and all related states and conditions. This is the crucial fact. Please investigate it.

Wherever you go always make sure the great Teacher leads as the guide. Whether sitting, lying down, standing or walking, mindfulness must be there with each posture. Without a basis in mindfulness and wisdom, calm of heart and clear discernment cannot arise. This is because mindfulness, wisdom and diligent effort form the surrounding protective barrier and are the elements that substantiate them. As we tread the path through our strenuous effort, we keep within the guidelines of precepts, samadhi and wisdom. This is all that is required. We will then experience the realm free from suffering right within our own heart — without having to ask anyone else about it. Regardless of time, if the Well-taught Dhamma is still extant in the world, and if the one listening to it takes it up for study by dedicatedly practicing following its instruction, the result can only be freedom from suffering. This will be clearly perceived in their heart. Please keep this in mind, and correct the problem there, otherwise you'll steadily regress and will fail to accomplish anything.

With mindfulness and a continual probing with wisdom into the natural things and processes10 — the body for example — you'll constantly come across extraordinary (new) understanding. On the other hand, if your effort is unsettled and spasmodic the forthcoming results will similarly be deficient. Therefore, really try to cultivate and develop mindfulness and wisdom up to a steady awareness and discernment. This will definitely contribute to samadhi, the firmness and stability of heart, and to a genuine wisdom that follows from investigating the four Foundations of Mindfulness and the four Noble Truths. Please also understand that both the Foundations of Mindfulness and the Noble Truths are dhammas of the present, which are constantly manifesting here and now, within our body and heart.

In the Middle Way of Practice (which is the Noble Eightfold Path) the Lord detailed right view.11 There are right views concerning things in general, more specific things, and the really subtle aspects of Dhamma.

The right views of ordinary Buddhists deal especially with the conviction that virtuous deeds and wrongdoing, good and evil, really do exist. And that those performing such actions must reap the corresponding results, either of good or evil. This is one level of right view.

The more specific (right) view is of those who take up the practice and, using wisdom, investigate the four Foundations of Mindfulness and the four Noble Truths. Here one examines the body, feeling, citta and dhamma in terms of the three marks12 — that they are all intrinsically bound up with impermanence, suffering and not-self.

Build up your faith and firm conviction in Truth and Dhamma through investigating the three marks inherent within all things13 and by making that the course for wisdom to follow. Moreover, explore the Noble Truths to realize that suffering — that which arises in body and heart, in both oneself and all other beings — is something that one can't afford to remain complacent about. Recognize the harm caused by the Source14 that generates the immeasurable suffering that all creatures must endlessly endure. Then you'll be ready to dismantle and undo that Source, using wisdom to arrive at Cessation15 which is the sphere of the total ending of suffering.

The level of right view on these subtler aspects of Dhamma deals with correctly seeing the Truth of Suffering, its Source, its Cessation and the Way, which are precepts, samadhi and wisdom. This is right view void of judgmental opinions concerning the Noble Truths and the natural processes16 everywhere. This is another level of right view.

The levels of right view vary according to the Dhamma accomplishments of the one practicing. If there was only a single level of right view then wisdom would be limited too. Since there are many grades of defilements, many layers of downheartedness and depression, wisdom must have the equivalent levels. It's for this reason that I've been explaining about the varied aspects of sammaa ditthi or right view.

The second path factor is right thought.17 There are three categories: the thought of non-oppression; the thought of friendliness, free from enmity and ill-will; and the thought that extricates one from entanglement and bonds.

The thought of non-oppression refers to a regard for the welfare of one's fellow creatures, both human and animal alike. However, you will also need to take care of your own well-being by not straining or overburdening yourself. One neither gives thought on how to inflict troubles and hardships on others, nor on how one can indulge in self-destructive habits — like consuming drugs, alcohol or opium and heroin.

These thoughts that go in the direction of non- vindictiveness are really the not thinking in malicious and violent terms, whether towards people or animals. One doesn't wish to hurt anyone; or that anyone should be sick, or that they might drop dead. Nor does one think of suicide — killing oneself in the various ways they regularly report in the newspapers. These things happen because they are the fruit of the seed of the original wrong reflection.

One once valued oneself; one thought of oneself as one's most precious resource. Then, because of wrong thought, it all turns sour and one now appears as the enemy, one's antagonist. This seems to happen all the time, and it does so because of wrong thoughts and reasoning. Those who genuinely take care of themselves will immediately act to stop the train of wrong, dangerous thought. As soon as the heart becomes aware of the beginning of such disquiet it will abandon and let go18 those thought concoctions. How could one allow these wrong reflections to get out of hand to the point of committing suicide? It's hardly an example of caring for oneself.

The commonplace ideas of finding a way to cast off the bonds of poverty and want, in order to find abundance and wealth, is also a thought of renunciation. So is the thought of involving oneself in actions of generosity, morality and meditation.19 One might think about contributing to the construction of roads, wells or pagodas20; about maintaining and renovating old and crumbling shrines; about building dwellings and halls for monks, or other structures. This impulsion towards good works in order to extricate oneself from the mass of suffering also comes under thought of renunciation.

Another kind of renunciation is the contemplating and the seeing of the peril contained in birth, decay, sickness and death. This being inherent within every form of sentient existence — without exception — one sees the life of one gone forth as fulfilling one's own aspiration to develop precepts, samadhi and wisdom. So one resolves to go forth as nun, 'white robe', monk or novice.

One who practices, contemplates and investigates his subject of meditation to release the heart from all mental hindrances. He utilizes all the various methods, developed by continuing analysis and reflection, to remove defilements. He steadily eradicates defilements through the various levels right up to the automatic stage of right thought. With a constant probing and examining, he will ultimately eliminate all defilements. This is the final category of right thought which completes the explanation of this second path factor.

The third path factor was stated as being right speech.21 This includes general speech and specifically that concerned with Dhamma. Passing on aphorisms of the wise that are not detrimental to those who listen; speaking from sound principles that are impressive and eloquent; speaking politely and modestly; and expressing gratitude and appreciation to anyone, of whatever rank, who has shown kindness and support. These can all be classed as one level of right speech.

The primary form of right speech within the sphere of Dhamma are the sallekha dhammas, which are fitted to scour out the defilements. These include:

Appicchakathaa — talk favorable to wanting little of the monk's requisites.

Santu.t.thiikathaa — talk of contentment with whatever requisites become available and are properly offered according to Dhamma.

Asa.msaggakathaa — talk favorable to not mingling together or socializing.

Pavivekathaa — talk favorable to seclusion and detachment of body and heart.

Viriyaarambhakathaa — talk favorable to strenuous exertion.

Siilakathaa — talk favorable to upholding the purity of moral precepts; and to the development of samadhi and wisdom.22

Vimuttikathaa — talk favorable to deliverance; and to the clear, penetrative realization of deliverance.23

These are the subtler aspects of right speech. There's no vain talk or gossip here but only serious speech, dedicated to exertion and the utilization of these purifying dhammas.

The fourth path factor was stated as being right action or right undertaking.24 There are those right actions that deal with commonplace work and those concerned with the task of Dhamma. Occupations that are not against the law, like farming or trading for example, fall within the bounds of right undertaking. Likewise with the building of temples and monasteries, or the practice of generosity, morality and the development of the meditation on loving kindness.25 These form another kind of right action.

Walking meditation and sitting in samadhi are also there as right action. Every movement of the body, speech and heart is kamma, which is action. The body acts, speech verbalizes and the mind deliberates, and it's all action or kamma. Actions done by body, speech and heart are called kamma. Those correct and proper bodily actions, speech and thoughts are called right actions.

Right action covers a wide and extensive range and it's up to each individual to work it out and apply it for himself. This is because the world and Dhamma have always been paired together, like the left and right hands of the same person. The world and Dhamma can't be separated — the world has its work, as has Dhamma. Since the situation and make-up of each person vary, their undertakings cannot all be identical. It's because of this that lay people and those who have gone forth following the way of Dhamma, have to undertake work that is appropriate to their position. Don't allow opinions to interfere and conflict with anyone's undertaking; each person will then be able to undertake his or her 'right action'. Each day will then see the world and Dhamma steadily flourishing together because of everyone's mutual contribution and support.

The fifth path factor was stated as being right livelihood.26 One aspect of this is the eating and consuming that is an everyday form of making a living, whether by humans or animals. Catering to feed the heart with emotional objects born of contact is another kind of livelihood. The step by step nourishing of the heart with the various levels of Dhamma is another.

Making one's living in a scrupulous manner that accords with Dhamma, without violating the law by actions like robbery and theft, is one form of right livelihood. One lives within one's means from day to day. But if things accrue in abundance and through honest means, then that can also be reckoned as right livelihood.

Contact will arise with external objects such as the form, the sound, smell, taste, or touch of man or women. If it suits one's disposition and provides nutriment for the heart with mental and emotional objects that delight and relieve the heart's sadness, then it serves as an elixir of life. However, by pursuing them in the wrong way it becomes poison and devours the heart. This type of right livelihood is appropriate for the person in the world who knows the right measure of things, and their suitability and limits.

Sustaining the heart with Dhamma is done by declining to admit entrance to the world's poison to disturb the heart through contact between the sense organs and external objects. Every contact made with forms, sounds, smells, tastes, tactile and mental objects should always be contemplated in the light of Dhamma. Neither a warm welcome nor a hostile rejection should be allowed, for that would bring hardship for the heart. A Dhamma-imbued investigation will provide and sustain the heart with the essence of Dhamma; and it will be gladdened and delighted through both the heart's serenity and its wisdom and discernment. There will then be no seeking after poisonous objects that are ruinous for the heart, rather it will be constantly nourished with Dhamma.

In the light of Dhamma, always try to push the investigation of every contact made between the sense organs and the sense objects towards true understanding and emancipation. Never contemplate in a worldly-minded way, for that will be the taking in of fire to burn oneself with, and it can only cause the heart to overheat. Constantly screen and feed the heart only with objects of Dhamma, and this Dhamma essence will nourish the heart, steadily sustaining and protecting it. What I've been talking about here is one more kind of right livelihood.

The sixth path factor was stated as being right exertion.27 There are four ways of exertion:

The effort involved in preventing the accumulation of unwholesomeness within one's character and make up; in getting rid of anything unwholesome that has arisen; in developing and bringing up wholesomeness; and the effort in maintaining that wholesomeness that has already arisen.

These must be drawn inwards28 by applying them to the level of Dhamma that you are actually practicing in, where they will be ready to add to whatever basis of samadhi and wisdom is necessary.

First: Devote yourself to caring for the heart that is so liable to become obsessed and infatuated with the flow of craving. This is based in ignorance and will drag the heart away.

Second: Try to develop precepts, samadhi and wisdom, for these are the dhammas capable of rectifying every type of defilement. If you aspire for Nibbana, totally extinguish your burning anxiety.

Third: Don't allow your standard of precepts, samadhi and wisdom to fall back and slip away through negligence. You will need to develop and nourish them to full maturity and to their transmutation into the supramundane knowledge of the Path,29 which erases all defilements, including those lying latent. The sphere of Freedom30 and Nibbana, previously perceived as beyond one's capacity, will arise within the heart the instant all the defilements are cleared out.

The seventh path factor was stated as being right mindfulness.31 This is setting up mindfulness to attend to your exertion. Whatever you fix on as the heart's meditation object — "Buddho" or mindfulness of breathing for instance — should be the place where mindfulness is established. If you settle on the Four Foundations of Mindfulness — whether as a basis for samadhi or in the development of wisdom — you must constantly have awareness minding and attending to every round of practice. This is one section of right mindfulness.

The eighth path factor was stated as being right samadhi, which is the heart rightly and firmly established in calm. This refers to the samadhi that is imbued with wisdom and not that stump-like samadhi. Also, it isn't the addictive sort of samadhi that sticks both day and night and is loath to investigate by way of wisdom. That sort of samadhi may seem, in itself, to be an adequately exalted dhamma but wisdom will end up being dismissed as phoney. Samadhi, in this case, is called incorrect or wrong samadhi32 and can't truly deliver one from suffering.

To practice the samadhi that will free one from suffering, attention has to be focused on one's selected Dhamma principle or theme, with mindfulness guarding and directing until the heart converges. It doesn't matter too much which class of samadhi this may be — it's the right or correct samadhi as long as you feel that the heart has calmed down. It has ceased from concocting amongst the various thought processes, and abides, for a time, singular and distinct from all surrounding conditions, before withdrawing from that state.

This is not the same as that type of samadhi where, once the heart has converged, one loses track of day and night, not knowing if one is alive — and it's as if one is dead. It is only after the heart has emerged that one starts to wonder about what had happened: "Was it that the heart converged? Wherever did my mind go?". This is 'stump-like samadhi' because it resembles a stump without any consciousness. Try to avoid and quit this type of samadhi, and if you've already fallen for it then you must immediately extricate yourself.

This stump-like samadhi is certainly found among those of us who practice. The remedy is to hold back and break the habitual way the heart tends to converge. If one indulges it then it will always stick with that propensity, so you will have to compel it to break away and 'take a tour' of the body. Mindfulness needs to be firmly in control, traveling up and around and down and around, over and over again until wisdom, Path and Fruit are realized.

The kind of samadhi that is right samadhi is that which has mindfulness attending to the state of calm, when the heart has converged into samadhi. After the heart has emerged again (out of samadhi), the various natural conditions33 found within the body and mind should be investigated with wisdom. Therefore, with the right occasion and appropriate conditions start up the investigation. Samadhi and wisdom are dhammas that should always interrelate and collaborate. Don't allow your samadhi development to drift without giving it the necessary attention.

So, to summarize, one can say that these three dhammas — mindfulness, samadhi and wisdom — are interrelated and inseparable. They can't move forward alone, for samadhi and wisdom have to take their turns in taking a step, with mindfulness minding and watching over them.

I've discussed these eight path factors partly according to the principles of Dhamma and partly from practical experience. Please note that right view through to right samadhi are formed from dhammas of many different levels. It's up to each of you listening here to take them up and apply them in your own practice. How far you can go depends on your Dhamma understanding and ability.

Regardless of whether you're a lay person or have gone forth, with commitment you'll be able to practice for the full development of these eight path factors. The fruits of Freedom34 and knowledge and insight of Freedom35 will then become your most valuable possession. This is because precepts, samadhi and wisdom are integral to this Path and they function as the key that clearly reveals these two Freedoms to the heart.

Moreover, all of you who practice shouldn't misunderstand and think that Freedom and knowledge of Freedom are separate from each other or that they perform two different functions. Truly, that's not so. When a man uses an axe to chop up wood, as soon as the wood is cut through he both sees it with his eyes and at the same instant realizes it in his heart. In the same way, Freedom and knowledge of Freedom simultaneously allow the seeing and the knowing that the defilements have been excised from the heart, through using precepts, samadhi and wisdom.

Thereafter, there can be no more fussing with problems because all bothersome concerns derive from the conflict between the heart and the defilements. This is the truly great issue of the three realms of existence. By letting go of the heart, which is the cardinal problem, the defilements that are lodged there will spontaneously detach themselves. Furthermore, sila, samadhi and wisdom, Freedom, and knowledge of Freedom all remain as they really are. Each side comes to truth, and consequently all the contentious issues come to an end.

Today, I have presented a talk on Dhamma to all of you who practice by highlighting the example of the Lord Buddha and the Noble Disciples. May it serve you as a guide, pointing out the Way so that you can set your compass — your programme of practice — and relentlessly strive to follow the Lord Buddha. Once you have fully developed sila, samadhi and wisdom, then Freedom and knowledge of Freedom, which is the essence of Nibbana, will undoubtedly be yours.

Therefore, may all of you listening here realize that all these matters are found right here in your body and heart. Please draw Dhamma inwards as your own. Then, both the cultivation of the means and the fruits of Freedom and Nibbana, which I have elucidated, will all belong to you, either today or sometime in the future. May this talk on Dhamma now reach its conclusion.

Evam. Such is the way.

--------------------------------------------------

Notes

1. This is from an earlier (1962) Dhamma talk given to the monks at Wat Pa Barn Tard. It was a favorite of Khun Pow.

2. Saasadaa

3. Saasanaa

4. pi.n.dapaata

5. sakkaro purisan hanti.

6. avijjaa

7. sabhaava dhamma

8. dhammaaramma.na

9. rukkhamuula senaasanam