6. The Final Night — Fare Thee Well

No one can surpass the Lord Buddha in wishing for people to be virtuous and good. His Teaching was offered so that people in the world might find goodness and happiness. He didn't want the world to be troubled and hurt through misdeeds arising from ignorance of the right way of conduct. The building up of the perfections1 to become a Buddha, full of compassion for all sentient beings, was an exacting task — very different from all other forms of achievement. And his mastery went along with his compassion, hand in hand.

Anyone listening to the Lord Buddha's teachings — from his own lips or from the scriptures — and trusting those principles of truth would then try to correct and improve themselves, so as to be a virtuous person. One individual takes it up, and a second, and then each family member, however many there might, be all change themselves for the better. One virtuous person — but when such people live together it becomes one virtuous family-circle, and then one virtuous village, and town and country. There's no need to ask about the whole country's peace and stability for it must definitely follow from the goodness of all its individual citizens.

On the other hand, hardship and discontent only arise because of wrong doings and baseness. The number of corrupted individuals corresponds to the extent that the body of society is stuck with 'splinters and thorns'. The more there are, the more hellish the world becomes. It is then dark both in the night and daytime, and is in a constant state of disturbance. There is no need to go and search after hell for it is being forged right there in the hearts of people. From there it spreads and extends everywhere, turning all to fire. This only happens because of those wrongdoings, not because of what is skillful and right.

When things are in harmony with the Buddha Dhamma such a situation can't arise. There would then be no need for judges, courts of appeal or a supreme court. There would be no cases to settle because everyone is intent on living virtuously, all trying to follow a just and sensible way together. In discussions there would be mutual understanding — it wouldn't matter if it were between young and old, man and woman, ordained and householder. This springs from a deep understanding of the nature and reasons for goodness and baseness that is within one's heart. There only would be the wish and intention to see in the way of reason, truth, and virtue. Everyone would listen sympathetically to one another, and always conduct themselves fairly and justly with no need for secrecy.

The world, however, doesn't seem to follow the heart's wish. Wherever one goes, there are only complaints about suffering and misfortune. The whole earth seems to be in a state of confusion and unrest, even though everyone studies and searches for knowledge. This knowledge, however, doesn't appear to be of much use — it might even end up burning one instead — because it isn't knowledge imbued with Dhamma. It doesn't have Dhamma to add a protective coat or to act as a support, a brake, an accelerator, or steering-wheel. It therefore trundles forward in any old direction, without any limit or bounds.

When examined in this light, the value and importance of the Lord Buddha's Dhamma stands out clearly. The individual effort to change oneself for the better, even though one can't do the same for anyone else, will provide peace and contentment wherever one is. Such happiness will result from your right actions and way of living, and this will follow for anyone who practices in the same way.

This right way and contentment have a series of levels — everyone being able to step up to the general level with the right intention and effort. Don't allow yourself to miss out on this, for the world can be worth living in and can bring happiness, peace, and joy. Beyond this mundane joy lies the prospect of progress and happiness within the heart itself. However, it does need commitment and energy to achieve this subtle and more refined type of happiness.

Those who are especially interested in the way of meditation2 really stand in the front line — if this is considered in images of going to war and battle. Those who decide on this approach can't afford to be weak and faint-hearted. Whatever they attempt will require vigilance, and such exertion will then steadily develop in them a consistent and stable mindfulness. Any lack of this and they won't be considered tough enough to succeed in the war.

This toughness depends on an alert effort, together with mindfulness and wisdom checking on the behavior to see whether it is going in the right or wrong way. As this becomes increasingly subtle and involved, it is more and more necessary to depend on the protection of mindfulness and wisdom. The stream of the heart and its various imaginings and concoctions will not then go and amass poisonous ideas and emotional objects with which to burn and torment itself. Once the heart has received proper care and nurturing it will gradually come to peace, and be radiant and happy without any fading into downhearted dullness, as it did before.

All of you have been training here for quite a long time, so please draw into your heart the Dhamma of the Lord Buddha. Don't think that you'll be leaving3 your teacher and monastery behind. Your departure is only an activity or physical movement. The important thing to remember are the Lord Buddha's words:

"Anyone who practices Dhamma in accordance with the way of Dhamma, is truly one who offers reverence to the Tathagata."

That practice is the way of mindfulness, wisdom, faith and diligent effort. It has to be there in every posture and at all times. This right conduct within the heart, together with continuous watchfulness is what is meant by 'practicing Dhamma following the Way and giving constant reverence to the Tathagata', the Lord Buddha.

The Lord Buddha continued:

"Whoever sees Dhamma, sees the Tathagata."

How does one see, know and practice so as to see this Dhamma? It's by practicing as we are doing now, and especially refers to meditation. This is the way of practicing Dhamma. Seeing Dhamma is discerning those obstructions present within oneself that should be counted 'the enemy'. These are the first two Noble Truths, that of Suffering and its Cause.

We investigate these things to penetrate to their true nature, which exists in every human being and animal — the only exception being the arahant who has gone beyond. The rest of us must possess this Cause to some degree, and it's this that he called the Noble Truth. By examining and seeing Dhamma in the true state of affairs, it's then possible to turn to letting go and uprooting. This results in coolness and peace within. This letting go and uprooting is also termed 'seeing Dhamma', for it is a gradual seeing, level by level, step by step, until one finally perceives the whole Tathagata.

We can speak about these levels of attainment in this way: Those who have practiced up to stream-entry4 can be said to have seen the Lord Buddha at one level, having penetrated into the stream of Dhamma. It is the beginning of seeing, as if you are standing in a field and can glimpse the Lord in the distance. The once-returner5 stage seems to bring the Lord a little closer and the nonreturner6 sees him closer still. Until finally, with the arahant7 stage, you see the Lord Buddha in full. The Dhamma that facilitates our reaching each of these stages resides with everyone of us.

Holding to the practice is like following behind and sighting the Tathagata. One sees him by way of cause, which is our practice; and by way of result, which is the steadily attained fruit of that practice. The Lord Buddha went this way before, seeing and steadily realizing and passing beyond.

Therefore, the heart of the one who practices is never apart from the Lord Buddha, Dhamma, or the Sangha. By virtue of that practice, reverence is given to the Tathagata, the Dhamma, and the Sangha. This is true reverence and is the way — through diligent effort — of having continuous audience with the Lord Buddha.

Departing and going away is only activity. There is a departing right here when, for example, after sitting here you leave to sit over there; from there you return to sit here. There is a continual departing. You shouldn't be concerned with leaving this place for that, this town for that, this house for elsewhere. Leaving from here for far or near — there is continual departing in this world of impermanence where things are constantly changing.

By using the three marks8 we can reflect upon these things so that it becomes a Dhamma lesson. Those who truly know and see will always depend on this principle as the way to move forward. While we are here we practice Dhamma and when we are there we practice Dhamma — because it is aimed at letting go, at eradicating defilements and ending all the suffering within the heart. We practice wherever we are so as to uproot and release, and for this purpose our present location isn't relevant.

The Lord Buddha therefore taught the Noble Disciples:

"Go bhikkhus, and seek secluded places. Be steadfast and resolute there. This is the way to have constant audience with the Tathagata. There is no need for all of you to come here to gather around the Tathagata. That is not the way. But rather, whoever has mindfulness and is diligent in all postures immediately gives reverence and has audience with the Tathagata. Nonchalantly sitting around here is not the way to meet, nor to see or have audience with the Tathagata. The Tathagata does not regard the coming here and the going away as having an audience with or taking leave of the Tathagata. The Tathagata considers that diligence in the practice to eradicate defilements from the heart, whether little or much, as steadily gaining audience with the Tathagata."

This is the progressive seeing of the Tathagata. It is the major principle in the Teaching that allows a clear sight of the Tathagata, rather than peering with dim and blurry eyes, lacking in mindfulness. Just completely rid yourselves of the poisons in the heart, and then compare the resulting state that you have realized — is there any difference between that nature and the Tathagata? Plainly, without question, such a purified nature is identical with it. Listen! The essence of the Lord Buddha's teaching is just like this.

Training your heart and developing yourself into a good person is the way to accumulate happiness. With increasing growth within the heart the result will, of course, be happiness. Not being able to find happiness or it being incomplete, arises because of obstructions in the heart, which are the defilements. Nothing else is able to obstruct and pierce the hearts of all sentient beings, preventing them from finding happiness and fulfillment. Suffering and hardship, whether internal or external, is solely caused by defilements. For example, when the body is feverish or ill, the defilements will also get in the act by moaning about the pain here or the ache there. This disturbs and worries, which adds yet another load of suffering for the heart, to go with the bodily illness.

Common bodily upset or illness was experienced by both the Lord Buddha and the Noble Disciples. It's the nature of the aggregates to be ruled by the this-worldly9 law of the three marks. Whoever has aggregates and elements cannot go beyond this worldly norm, with the inevitable consequences of change and impermanence. However, their hearts did not waver because there was already total understanding of the state of things.

But it's not like that for us. When we have bodily pain, whether much or little, it also shows in the heart that accumulates additional suffering. The amount can't be estimated but sometimes the suffering within the heart becomes greater than that of the body.

This is what is meant by 'an encompassing infiltration by the defilements', when we are absent-minded and careless. When there is no mindfulness and wisdom to know what the defilements are up to, they can penetrate in every possible way, regardless of time, place or posture. All that's necessary is for the heart to move and show itself without mindfulness, and wisdom becomes more like perceiving-memory.10 It's as if the heart becomes the defilement's unknowing helper. In such a situation Dhamma can't possible arise and it can only go the way of the defilements and their steady increase. It's therefore necessary to throw in the full force of your mindfulness and wisdom, faith and energy, to keep up with the events happening within the heart.

Research into these elements and aggregates will make you an outstanding person but graduation from any other kind of study will never be enough. There will still be the thirst for more, much like anything in this world. However, when your studies into the elements, aggregates and heart are completed, that thirst will also be ended. You will find complete fulfillment.

At present you are deficient in the theory of Aggregate-ology and the application and practice of it. This is really about mindfulness and wisdom, and the penetrative insight into the true nature of the elements and aggregates. It is analysis by separating the true from the false. But when the study is not yet concluded or understood, endless confusion and turmoil will remain with the elements, aggregates and heart.

There is no confusion and agitation worse than that found in the elements, the aggregates and heart. This is where all sorts of complications are constantly emerging because we have yet to clear them up. This indictment can only be dismissed through the studying of the case right there, with mindfulness and wisdom disentangling the truth and giving judgment after careful deliberation.

Alright! Let's wind up these studies. What is there in these elements and aggregates — as I've always said, there's:

Form aggregate, which is everything in this body of ours.

Feeling aggregate, which comprises painful, pleasant and neutral feelings, that arise within the body and heart.

Perception aggregate is memory and assumed knowledge of various things.

Thought processing is the creative, concocting facility of the heart that thinks about virtue or wickedness, past or future, without any limitation.

Consciousness aggregate, which acknowledges forms, sounds, smells, tastes, or tactile objects as they come into contact with the senses. And at that moment reports them to the heart to acknowledge. Once that contact ends the consciousness lapses as the object passes. This is called consciousness of the five aggregates.11

The consciousness of the five aggregates is different from the re-linking consciousness.12 This refers to mind13 and particularly to the heart. It is the heart that is about to enter into re-linking consciousness, taking birth in the various forms of existence. The consciousness of the five aggregates arises and ceases with the things that come into contact with it. That is, the acknowledgement ceases along with the passing away of those things. The re-linking consciousness however, refers to the heart that possesses the faculty of knowing, alone and by itself. Even if nothing makes contact with it, it doesn't end.

Study these five aggregates — and do it exhaustively. Keep on going over it, revising and researching until you can understand. This is the field of work for anyone wanting to be rid of defilements and craving, by the demolishing of the cycle of birth and death.14 The heart spins through birth in various forms of existence, endlessly roving and reserving itself a place in cemeteries all over the place. The reservation is made even before death. This is all due to delusion — ignorance about the true nature of the aggregates. We grasp at more of them even though we already have a heap of them. There's never enough, so we fall and catch hold of them without limit — unless, of course, wisdom can be called in to investigate.

Analyze and investigate so that you come to true knowledge and can therefore cut free the attachment. Take up the study of the elements and aggregates — or take this body, for therein lies the 'substance' of the Noble Truth and the Four Foundations of Mindfulness. These are synonyms for the same thing and can (practically) replace each other in our investigations.

We will find that they are all essentially concerned with the Noble Truths and the Four Foundations of Mindfulness. Normally, without illness or disease, the body exists simply as the body, and form is still just form. However, when the body changes and becomes abnormal and disordered, it then follows its (new) natural course. The painful feeling that arises due to this irregularity does not remain for long and you should just let the heart know it for what it is. This is the way to study Aggregate-ology. Don't be alarmed or frightened, or depressed with them; for this is their normal, inevitable course in the world.15 They have to follow a progressive transformation with both subtle, unnoticed changes and marked changes. They change in accordance with their nature — at every period, every second. But perhaps even a 'second' is too long a time, rather make it every instant, all the time. They just change, continually change. There is no pause, no taking time off for rest and sleep like animals and people do.

As for suffering, that also manifests itself constantly, without stopping for sleep or rest. People may take time off for leisure and recuperation but that doesn't apply to the Noble Truths and 'the three marks'. They never stop, never ease off with anybody. They proceed along their course both day and night; with standing, walking, sitting, or lying down. The condition of these things is to turn through their changes. This body, too, revolves, as it changes its position and state. We sit for a little while and then an ache appears. Have things changed? Well, if they haven't what's this pain doing here?

This ache is called painful feeling. It is one sort of condition that arises in our awareness, one aspect of the Noble Truths. Examine it and see it as it really is, for in the last resort there's no alternative. To think that you can depend on some other person is a misreading of the situation. Something that will drain your resolve, leaving you weak and disheartened in the task of saving yourself. Such wrong understanding or misapprehension comes from the defilement's subversive insinuations, constantly deceiving you. This happens both in normal times and in times of sickness and emergency, cutting the ground from under your feet by means of their trickery.

When the final time is really drawing near, it is like a boxer in the ring. Before climbing into the ring the trainer can teach and instruct, but once in the ring there is no way to teach anything more. Right or wrong, good or bad, alive or dead — you now have to rely and help yourself to the utmost. It's now too late to learn any new boxing techniques.

The time of going into battle is that of the final moment when the aggregates and the heart are going their separate ways. It is the time of breaking up. It is like when crows and vultures come down and sit together on the branches of a tree. When they alighted, the branches hardly shook at all but when they fly away they jolt the branches until the whole tree vibrates. Any dry, dead branches will break and fall in the process.

At the time when the body is departing, how hard will it shake us? How are we going to stand up to this shaking — with mindfulness and wisdom, that's how. Without them we definitely won't be able to bear it and will lose our balance and control. We must therefore fight to the fullest capacity of our mindfulness and wisdom. Don't even think about the possibility of collapsing in the fight. Our vigorous questioning of the truth about the nature of the body is aimed towards gaining release, not towards destruction. This is the chief way to help oneself in a critical situation, by using all one's strength, and is the right course recommended by the wise.

When the time of emergency arrives it will be all pain — clearly showing itself throughout every part of the body as if each piece is burning. Inside, the body will be like a blazing, red-hot furnace. So, what are we going to do now? Mindfulness and wisdom must be sighted on that heat, that suffering and pain. Clearly discerning we can then turn and observe our heart. Is the heart also red-hot? Or is it only the body and aggregates that are on fire? If you are already well-practiced in using mindfulness and wisdom, you'll find that the heart is cool and unaffected even in the midst of such a conflagration. It is the body that is burning with the flames of suffering. This is how we who practice must see it.

This is the way of self-help, without leaning on any one else, for you are already up in there in the fighting ring. Once you are determined to fight, then fight using reason and your full strength. "Come what may! Live or die! Who cares who might have to carry me out of the ring." It's a fight to the end — but fight cleverly, don't just close your eyes and allow yourself to be like a dummy accepting all the punishment without blocking or returning punches. That's useless! Fight with energy putting your life on the line. If you have to die, then so be it. But there'll be no retreat. Use your mindfulness and wisdom that is tuned to be the most advanced weapon going.

Battling with feeling means penetrating to its true nature. Don't attempt to force it to disappear for that is trying to go against feeling's natural course. The only way is to examine it as it really is and then let it disappear of itself. If it still lingers then realize that that's how things are, and don't go in and grasp hold of it.

Form16 is form — don't bring in anything to contradict this or make it something else. Form is form; body is body, and it's just body, just form. Feeling17 is feeling — whether it's painful, pleasant or neutral, it's really only feeling.

What is this that knows body, knows feeling? It's the heart, of course. The heart is not of that nature and must be separated and clearly seen with wisdom. This is truly seeing the Noble Truth and there will now be no wavering even if the body can't endure. Right then. Let's turn and face the battle, let's see what will go first and what will outlast. With our confidence riding with mindfulness and wisdom we'll know the truth that the heart is not the one that dies, but is that which is there to acknowledge whatever is present.

Alright then, whatever is impermanent — may it go its way. The body can't endure? Then let it break up. Feelings don't last, well, let them dissolve. If it's impermanent, then let is all disperse. However, whatever endures will last and prevail. What is it that prevails? It is that which knows, which is the heart. There! It's the one who knows standing out distinctly all the time.

The results will definitely be like this once you have successfully trained yourself in the way of mindfulness and wisdom. But if your mindfulness and wisdom are deficient then the heart will remain feeble and easily discouraged. All kinds of suffering will then converge into the heart because it is the heart itself that accumulates suffering through its own stupidity. Weakness, therefore, is certainly not the path that leads away from harm and danger. It has to be accomplished through diligence and hard work, with a warrior spirit armed with mindfulness and wisdom. Nothing else can bring victory and preeminence, goodness and virtue, excellence and distinction; nothing else brings bravery and fearlessness to arise within the heart.

Please consider it in this way: Suppose that we return home without a teacher or instructor. Well, what teaching have we already received and what are we really missing? The teacher is still present in his teaching, and it's there that we'll find the Tathagata and the Dhamma. We are with the Dhamma, with the Lord Buddha, and with the Sangha at all times because of the Teaching that we train ourselves with. We do not lack a teacher or an instructor. We live with a refuge in having mindfulness, wisdom, faith, and energy out fighting to destroy those things that are our enemy. How can we say we are without a teacher when we exist with our teacher! So we must strive to gain knowledge together with this teacher.

This is the way to practice, without loneliness or wavering but endowed with firmness and steadfastness in the truth of Dhamma. The teacher's instructions are constantly embraced as the internal guide within the heart. Wherever we may be, we can say that we are with a teacher, with an instructor, with the Lord Buddha, the Dhamma and the Sangha — because the real Buddha, Dhamma, and Sangha are within the heart. It is only the heart that can be with Buddha, Dhamma, and Sangha, or the whole essence of Dhamma.

The body doesn't know anything. How on earth can it ever know anything about the Lord Buddha, the Dhamma, and the Sangha? Feeling also doesn't know; while perception just remembers and then it's gone; and thought processing imagines and then vanishes. How can there be any basis in them sufficient to accommodate the Lord Buddha? The one who can truly receive, is that which really understands the Lord Buddha. The real Buddho is just this heart.

So, investigate the heart to your utmost. Don't be weak or discouraged. In any case, all of us must eventually enter into this battle. It's unavoidable. All we can do is to help ourselves, and it's very certain that we will need to help ourselves. When the time of necessity is upon us, nobody else can help. Whether father or mother, son or daughter, husband or wife, they can only stand by and watch with affection, sympathy, and yearning. They all long to help but when the time comes, they are powerless.

The only things that can help us transcend suffering and torment, and to be free from all bondage, are mindfulness, wisdom and our own effort. There is nothing else. We must therefore be strict with ourselves, be firm at heart, even if the body is nearing its end. From this moment on, this is something to keep close to your heart. Then you won't lose out later on.

However the aggregates might display themselves, the one certain thing is that they aren't above death. Whether they appear often or not, they will come to die. So the one who knows knows till death, at which time the body dissolves and that which knows is rid of all problems and obligations. Let's get down to the crux of the matter. Right to the essence of truth, of cause and effect. Then we will arrive at the real and genuine Dhamma within the heart.

This Dhamma presentation seems enough; so I'll finish here.

Notes

1. paaramii

2. citta-bhaavanaa

3. The next day Khun Pow was due to return to home... and hospital.

4. sotaapatti-magga and -phala

5. sakadaagaamii

6. anaagaamii

7. arahatta-phala

8. ti-lakkha.na

9. sammuti

10. panyaa and sanyaa

11. vinyaa.na khandha

12. pa.tisandhi-vinyaana

13. mano

14. va.t.ta

15. sammuti

16. ruupa

17. vedanaa