To the Last Breath - 4. The Internal and the External — The True and the False - Maha Boowa

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4. The Internal and the External — The True and the False

Developing the Samana in the Heart
Whenever Ven. Acharn Mun touched on this particular topic in his Dhamma talks or conversation, he would always say... I think it's in the Muttodaya collection.1 But there it's only couched in general terms, whereas I recorded it in more detail than the compiler of Muttodaya. The Ven. Acharn himself didn't always go into detailed analysis but what he said was enough for us to understand the implications. When he brought up the whole tree trunk the finer points and branches would come along too.

What he said was this:

"The Dhamma of the Lord Buddha is pure by nature, but when it comes to stay in an ordinary worldling2 it becomes counterfeit and is corrupted. Only when it's placed in a Noble One3 is it the real, genuine Dhamma."

That was the general way in which he described it.

There are many levels of Noble Ones: Stream-enterers are the first level, followed by once-returners, nonreturners4 and then arahants as the fourth. When we analyze it in this way, we can then go on to say that in the hearts of stream-enterers, the dhamma of stream-entry is pure and true, but the dhammas of once-returning, nonreturning and arahantship are still corrupted. The stream-enterer may commit all these dhammas to memory and fully know the way to reach them, yet even so they remain falsified in his heart, in spite of his awareness.

The once-returner is still counterfeit on the levels of nonreturning and arahantship while the nonreturner remains false to the dhamma of arahantship. Only when arahantship is attained does every level of the Dhamma become fully complete in the heart, with no corruptions at all.

Some may argue that, 'since the Dhamma of the Lord Buddha is real and pure, it must remain so wherever it might be. It can be compared with pure gold which though fallen in the mire is still pure gold. It can't turn into mud or muck.'

If we fail to analyze this further, it does indeed seem that 'gold can't change into mud'. But who will deny that there isn't any mud around? The dirt is smeared over and contaminates the gold as they lie there together. Is there no difference between gold that has fallen in mud and that which hasn't? Of course there is. How can anyone assert that the pure, uncontaminated gold and slime covered gold are both equally pure? Surely, there must be a difference.

A second illustration could consider food, prepared and ready to eat. If the morsel was to drop from our fingers and land in some dirt, then what had been eminently eatable becomes unacceptable — and even offensively so. Alternatively, if the actual food container is soiled, then regardless of how succulent the food appears, once it's placed in the dirty vessel it too becomes contaminated. How can it remain pure when it's mixed with dirt?

The Dhamma of the Lord Buddha is much the same. In this case the vessel equates to the heart, which alone is suitable for receiving Dhamma. However much the heart has been soiled will rub off on the Dhamma when it comes into contact and associates with it. It is this impurity that the Lord described as 'counterfeit and corrupted'.

Furthermore, although the palm-leaf scriptures are Dhamma, when we look them up and study them, we can only commit them to memory and retain them in mind. Yet that mind is already full with defilements so the Dhamma that comes into the heart is really more a 'rote-learned Dhamma' than the genuine thing. If it is the authentic Dhamma, why don't the defilements all disappear from our hearts since each of us has studied and engraved it in our memory? We've gone into every intellectual aspect of Dhamma — including the subject of Nibbana — and yet we can't go beyond the fact that our hearts remain brimful with defilements. This is why 'Dhamma' can be false.

Take up the Lord Buddha's Dhamma, both the theory and the practice,5 and open it up through practicing what was correctly taught there. Only then will the true Dhamma begin to emerge from what has been memorized. We committed it to memory as an outline and plan, ready to put into practice, rather than just storing it away. It's similar to the building plans for a house. Regardless of how many hundreds or thousands of designs might have been drawn up, they are still merely specifications and not a house. It can't be properly called a house until its construction — following the blue print — is completed.

Committing it to memory for practical use is one thing, but simply to store it away without any interest in its practical application is something else. Whatever happens, that which has been studied must then be put into practice. Having practiced you'll then undoubtedly experience the results of practice,6 which are steady, penetrating discernment and realization. We Buddhists should take both the theory and the practice as being basic to the Teaching, being its fundamental Dhamma. By so doing the Teaching7 and its followers will excel in Dhamma, in virtue and in the knowledge and understanding that brings calm and peace to both the individual and all the community.

The case then is that the Teaching is merely retained in memory, or it just remains inscribed on palm leaves. The person goes one way, that which has been memorized goes another way and the way of practice goes in yet another direction. They don't harmonize and are all in a constant state of conflict right there in the same individual. Furthermore, it also disturbs and annoys other people, making them wonder how the followers of the Lord Buddha can be in such a mess. Such criticism is well-founded and irrefutable. Whatever is wrong must be accepted as such.

Once the theory is put into practice, the results will be in harmony and you'll truly be able to understand according to your present ability. Whatever your practice has enabled you to experience in the heart can plainly be described. You'll be bold and confident when talking about them without fear of contradiction — for you've seen it for yourself. How could there be any misgivings? There'll be no scruples or twinge of conscience because it isn't a matter of guessing or blind hypothesizing. You spoke from your own experience and insight and didn't plagiarize anybody else. How can it be wrong and how can one be intimidated or shaken? Every one of us is seeking for the truth. We know the truth as far as our ability allows and can talk about it so far as we know it. How then can there be any diffidence or misgivings? There are none, of course.

It was never said that the Lord Buddha took a 'Nibbana course' at any institution. Nor did he go to any school to study about the Eightfold Path or the Middle Way of Practice. On the contrary, this was something he taught himself through analysis and investigation leading up to Enlightenment. He realized and experienced Dhamma to his heart's contentment and then declared this Dhamma to the world. Who can be more accomplished than the Lord Buddha for he is a Self-enlightened One,8 and the founder of the Way of Buddhism.

If we wish to match up to the Teaching, to find the way to growth and benefit, we must make ourselves worthy followers of that Noble Teaching. It then wouldn't be a case of vainly carrying the stack of scriptures. At the same time being unable to use them to make even a scratch on the defilements resident in the heart, or to gain any practical value. This doesn't measure up to the reputation of the Lord Buddha nor to the purpose of his Teaching, which is the removal and elimination of the defilements. Instead we shoulder the burden of the defilements by merely learning the Dhamma by rote. That's quite contrary to the purpose of the Teaching. And it explains how Dhamma becomes worldly and mundane.

The way for Dhamma really to be Dhamma is by the practice that I've already mentioned. When the texts have been studied and one turns to practice, only then will the truth be learned. This is because the Lord Buddha's way of teaching was the Well-proclaimed Dhamma.9 It doesn't go wrong or deviate from this principle unless it's through the practitioner's own misunderstanding. If that happens, there isn't much that can be done because it runs contrary to the truth, which is Dhamma.

The Dhamma Teachings of the Lord Buddha are like merchandise that boldly challenge any test of validity or quality. This 'Dhamma merchandise', regardless of the market place, will put all the other products out of business because people are always on the lookout for a good and genuine product. Once they've seen it, how can they fail to recognize its worth — even small children can perceive that much.

However, Dhamma is no material commodity that can be advertised to compete with other products. It can only be appreciated by those who have experienced it, and can only be individually realized. Yet this isn't aimed at the accumulation of defilements, whether boastfulness or conceit. Every stage of insight and realization is for the sake of uprooting defilements, for these are inimical to both oneself and others. How then could one show off and boast — for that's promoting and exhibiting the defilements. That's enough to make anyone sick and it certainly isn't the way to get rid of them.

It's because of this that those who practice and understand anything about Dhamma appear serene and at peace. Their speech is appropriate to the circumstances and when there's no reason to say anything they remain silent. They are neither grasping nor covetous but live like a samana,10 responding serenely and appropriately with words or stillness. This is what the Lord referred to when he said:

"To behold a samana who is free from corruption and perversion is the highest blessing."11

The samana here can be considered in four stages: The first is stream-enterer, the second nonreturner, the third once-returner and the arahant as the fourth.

The standard viewpoint refers to those who have become a samana by virtue of their attainment to the various levels of Dhamma: stream-entry, once-returning, nonreturning and arahantship. All of them are a blessing to those who look to them with respect. This is the external samana.

Turning within to the internal samana. We see the first, second and third samana in the heart by investigating the Dhamma-truth. It's this that uncovers the Path and the Fruit so that they can be clearly perceived within the heart. And it forms another of the highest blessings. We must turn inward for our own benefit, or else we will be constantly searching for the external samana, always speculating as to who is at what stage. None of the stream-enterers, once-returners, nonreturners or arahants wear labels or insignia like military officers, so how can we pick them out? And if they are genuine how can we know from their behavior and deportment? They would never flaunt their achievement in the gross way the world likes to indulge in. Those with impeccable virtue, who seek after and are imbued with the Truth and Dhamma, can't possibly behave in this way. Seeking out this kind of samana to pay our respects is far from easy. It's so difficult to know when we might come across them. Instead, we should take up the Teaching that points towards those four levels of samana, and with application we'll be able to reach those same stages within ourselves. This is by far the most fitting way, and really gets us to the heart of the problem without wasting time in hunting for clues and chasing after shadows.

When we actually encounter a teacher imbued with truth and Dhamma, peaceful in body, speech and heart — or better still a first, second, third or fourth level samana — we mustn't let slip [the opportunity for] the first, second, third and fourth levels of samana that could appear within our own hearts. When the necessary conditions are fulfilled we would then definitely reap the fruits of our practice, because the Lord Buddha did not reserve those fruits exclusively to himself.

Sota means 'stream'. It is the entry into the stream of Nibbana. However, we tend rather to indulge in speculation, using various theories and models to try to work out what it's really like. 'How wide or narrow, how deep or shallow, how coarse or subtle, is this stream?' This merely grows into subjective, emotional ideas without practical value. In fact, 'the stream' refers to the sphere of certitude and assurance of definitely reaching release from suffering.

Nevertheless, whatever happens, stream or no stream, as one who practices you should try to have inner peace. It is the heart itself that, with constant attention and wholesome care, will become Nibbana. A home is a home, a house is a house, earth is earth, water is water, air is air, and fire is fire. Neither earth, sky nor space can become Nibbana, nor lead one to Nibbana. Nor can they be developed into a stream-enterer, once-returner, nonreturner or an arahant. How then can it ever be possible to transform them into Nibbana? It is only the heart through Dhamma practice that is able steadily to uncover the darkness that shrouds the vision of the heart. Peace and happiness will then naturally occur. It hasn't happened before because of those dark things that continually try to provoke agitation in us. Day and night they disturb us with worry and anxiety and confusion... and in every position, whether standing, walking, sitting or lying down. These are the defilements that constantly agitate and disturb, choking out any peace and calm.

The defilements have been an endless source of trouble for all the creatures of the world — even though they may not have been recognized as such. In fact, people commonly hold them up as being something good, and never give a thought to letting them go. If they are really so wonderful, why is there all this grumbling we hear in the world? It's really the defilements that cause all our moaning because it's they that bring about suffering and hardship. So this is why the Lord taught that we have to develop the samana dhamma.

'Samana' here means calm and serenity. With calm, slowly but steadily, the first samana and the second and the third and the fourth, appears within our heart. Yet how do we practice to reach these four samana? The Lord explained this, in general terms, in the First Sermon, the Turning of the Dhamma Wheel.12 Although there it wasn't presented in too great a detail so a beginner in the way of practice might find it quite difficult to understand.

The Lord spoke there about:

"The Noble Truth of Suffering, that is, birth, old age and death are suffering, association with the unwanted is suffering, separation from the loved is suffering... "13

This is the story of suffering. Now, how does this suffering come about? It arises from birth. Birth is the cause for the arising of suffering. The 'real agent of birth' has its root in 'ignorance conditions the arising of determinations'.14 Indeed, other than avijjaa paccaya sankhaaraa what else can condition birth? The Lord started right here at the principal determinant.

Ven. Acharn Mun's way of analysing it was very interesting. He said: "Thiti bh tam avijjaa paccaya sankhaaraa".

How is it possible for ignorance to arise and persist if it has nothing to depend on, no father and mother for its origin? It must rely on thiti bhutam avijjaa paccaya sankhaaraa as the basis for birth, for life and existence. This can then be separated into three categories:

"Accompanied by enjoyment and lust, and enjoying this and that, in other words, craving for sensual pleasure, craving for being, and craving for non-being."15

The Lord called these the Source of Suffering. This is the Noble Truth, but what can be used to remedy it? The Noble Truth of the Origin of Suffering16 is all about the darkening of the heart, about a nature that agitates and sullies. Thinking in material terms, it's as if the heart is all messed up with dirt and mud.

These three cravings17 that are the source of suffering are the hankering and hunger, the inability to continue at ease, the loss of peace and the ability to live alone with oneself. Craving is necessarily hungry and ravenous, with a driven restless struggling towards sensual pleasure, being and non- being. This is putting it simply and vividly, for that's how it continually hounds and oppresses the heart.

The heart is unable to sustain its natural poise because these agents continually come in to upset and disturb so that it can't find any peace. How can we remedy this? The Lord taught the Noble Truth of the Path18 that begins with right view and right thought. He described this as the Way to overcome that nature or condition that is responsible for creating, through the power of craving and discontent, all the upheaval and confusion. Once anyone is consumed by desire [for something] — and it's just the same for animals — they will openly or covertly take up the chase and, using fair means or foul, grasp hold of it. This is due to compulsive craving, ambition and insatiability; with the heart struggling after its desires through torment and suffering.

Why suffering? Suffering because of samudaya. And it's this cause that oppresses the hearts of all beings. By day and night, whether walking, standing, sitting or lying down, beings of all the realms of existence come under its yoke. As each train of thought goes out only to be taken under its sway, what can we do to save the situation? The 'state of the art' instruments to use for the combating and the eradication of these three cravings from the heart are the eight factors of the Path. These are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right samadhi. Nothing else can match the Middle Way of Practice.

This right view is the seeing of what rightly? For us here now, everything is wrongly seen and goes to make up the wrong views of desire for sensual pleasure, being and non-being. This is the way that our body and heart unfailing take.

Why should we feel affection and love? What's the reason behind it? Use mindfulness and wisdom to examine the body, which forms the immediate object of affection. We first cherish this body before being attracted to other bodies. This is where you'll find sensual craving.19 You must get to the bottom of this and find out the reason for such love and affection. So, it's love for the skin, the flesh, the muscles, the bones, the hair of head and body — Is that it? But whether mine or whoevers', they're much the same. So what's with this fondness?

This analysis and dissection is called the right view of the Path. It's that discerning examination that searches out the object of attachment and the reason behind it. What value does this object of attachment bring? Really, instead of giving comfort, benefit and happiness, it brings a blazing fire to sear the heart with suffering and torment. It arises out of the false notion that such an object belongs to me and is myself. This is all nonsense. It's up to wisdom therefore to follow up and straighten out the wrong idea.

This was why the Lord taught about the investigation with mindfulness of the body.20 Probe into it. Examine both inside and out, above and below, internally and externally. Do it thoroughly and judiciously, over and over again until you come to discern it clearly. This is the way of wisdom that is able to quash the craving and thirst of the defilements. It's only right view and right thought can overcome and cure us of our desires, for they are factors of the Eightfold Path. And that is the Noble Truth which tames every kind of defilement. This is the way we should go.

You must hit hard with mindfulness and wisdom, for this is the instrument that can counter any stratagem of the defilements. Without hesitating, carefully probe into anywhere that appears dark and obscure — for that's where the viper will be lurking. Whenever wisdom fails to follow up quickly enough, that becomes the place for the arising of the views of 'self', of 'creature or 'person', of 'me' or 'they', of 'mine' or 'theirs'.

Wisdom must therefore penetrate to see according to the living scriptures — which are this body and mind. The truth will then be revealed and there will be no more notions about 'person', 'animal', 'I' and 'they'. Once wisdom has fathomed the truth the conjurations and suppositions will be seen for the fraud they really are; having been designed by those masters of deception, the defilements. Wisdom then steadily follows through with its cleanup work until everything had been dealt with.

The heart, long crushed under the weight of attachment, will now be freed and uplifted through mindfulness and wisdom. The 'title deeds' of 'me' and 'mine', and the claims of territorial right, especially over the five aggregates, will be overturned. These claims have stood since birth — the flesh, the sinews and the bones, the arms and the legs. Each bodily part has been taken as 'me'. They have been declared 'me' and 'mine', even though they know nothing about such claims. We draw up the boundaries of our own domain, and as other things impinge or intrude they give rise to unease and pain, to suffering within the heart. It's suffering of heart, not only of body, which arises because of attraction and possessiveness in the setting out of our domain.

The Lord described this examination into the true state of things as 'investigating the Noble Truth,21 with wisdom and right view'. In essence, this refers to the correct view concerning the four Noble Truths — the right view about Suffering, for instance.

Right thought is reflection aimed at uprooting defilements. The Lord divided this into three:

First, the non-holding of thoughts of malice or enmity against others.22 This concerns all those defilements based in hostility and resentment.

Second, not thinking of being cruel to oneself or others.23

Third, is the thought and resolution to be free from all entanglement24 — free from delight in sense pleasures, for example.

There's a natural principle that insists that before anything can go out to disturb other people, it must affect oneself first. This is where right view comes in to rectify matters, for the problem arises due to defilement-enforced wrong view. Right thought and right view coming together are like single strands spliced into a strengthened cord. They are the heart's activity, the thinking processes, and together they become wisdom — the resourcefulness and ingenuity of the heart become one with the heart. When all eight strands combine and splice together as one, this is called the Middle Way. Ever since the time of the Lord Buddha this had formed the most fitting way to deal with the defilements.

Your investigation needs to be aimed at those things that are currently entangling the heart. They will have to be disentangled using the Path — right thought for example — for only this can rid the heart of defilements. By using mindfulness and wisdom we can investigate and challenge delusion in the arena of the body and aggregates. These will form our target so we must penetrate to their true nature. Personally, I find that it goes against the grain to teach from other angles — but elucidating on these themes goes right to the heart because these things are for real. The defilements and the Path are both found here. The Four Noble Truths exist right here.

As the Path steadily quells defilements, so the Cessation of suffering comes about, for it's dependent on the strength of the Path that is the factor moving things along. It is mindfulness and wisdom that subdue and eradicate defilements, systematically bringing about the cessation of suffering. It's no good thinking anyone can aim at putting an end to suffering without treading the Path. The Lord said that Cessation had to be clearly realized, yet the only way to achieve that is through the Path. Concentrating all one's efforts on knowing Cessation without having the Path to clear the way can't succeed, because this Dhamma is the fruit of the Path.

The Lord taught about all these conditions. However, the important principle to remember is that mindfulness and wisdom have to be fixed on a particular point, and from there they will steadily resonate through to all four Noble Truths. They simultaneously work together like the various parts of a single clockwork mechanism. Trying to distinguish each independent function would be as confusing as trying to follow individual ox tracks inside the stall. It's just not possible.

We therefore should investigate a single object within the r pa or naama dhammas, the body or mind. For example, by taking up one of the many different bodily parts. Although (painful) feeling may arise during this investigation, there shouldn't be any upset or bother because while the body is r pa, feeling is mental phenomenon (naama). Where is 'this self', 'this creature', 'this person', 'this me' or 'them'? All feeling, whether pleasant or painful, has similar characteristics — there's nothing there about self, creatures or people — and they're just mental phenomena arising in the heart.

The heart can be aware of an arising condition. That it has attributes of pain or pleasure and will disappear following those causes that lead to its ceasing. Alright then! There is a way for wisdom to discern the situation because these things really are present. They manifest themselves openly without being mysterious or hidden, entirely dependent on their root causes.

The bodily aggregate: We are with this body day in day out — putting it to bed, lulling it to sleep, discharging its wastes, standing it up and taking it for walks. The aggregate of feeling is also constantly manifesting itself, even right at this very moment. If it isn't pleasant, it's painful, as feelings alternate and change. The important point is that the heart doesn't take on board that pain and suffering. When pain is present, be aware that it is part of the aggregates, with their (built-in) impermanence, suffering and not-self. If you don't allow the heart to involve itself with them it won't be suffering.

Feeling — I've talked about this each day, so listen carefully and get to understand it. The defilements tenaciously cling to these five aggregates and they've done it day after day, for countless ages. This is why it's inadequate to think of making an examination every now and again. The occasional Dhamma talk is also insufficient, for the point needs repeatedly driving home until it is definitely understood.

You must also repeatedly examine this until you comprehend and then the letting-go will happen of itself. There! Get to see it clearly. Where is feeling, where is painful feeling? If it's present, you can't deny its existence nor make it in to something else. It must always be true to its natural state.

Perception is recollection.25 We've been looking back from the day of our birth right up to the present. In all of that, have we managed to find anything that's of fundamental significance? If amongst it all there really were 'self, 'creature,' or 'person', then probably we wouldn't be able to find a chest big enough to store them all — because we're continually recalling more and more of them all the time. Yet really, as soon as they are recalled, they pass away without remainder. Listen then, what sort of essence can be found in them?

The thinking processing26 perpetually concocts from dawn till dusk, dusk to dawn. Sometimes it thinks so much that it overheats and the heart becoming exhausted. This may continue to the point of nervous breakdown, and may even end up killing someone. For instance, take the person who pines away through some sorrow or disappointment. The defilements takeover this aggregate as their concocting-device, as their tool to keep up the pressure of proliferating thoughts and imaginings. Only mindfulness and wisdom can effectively check this proliferation.

When the defilements take over this recollecting and thought processing, they can pierce right through to the heart. The results are torment and suffering in no small measure. When it's worse than this it may end with insanity. We are tormented because of so much thinking, yet we don't ask ourselves whether it's all worthwhile.

Consciousness27 is the plain awareness of an object present through contact, which then dies away together with it. Where in this is any core or substance to be found? It's here with these objects where we fall into delusion. Other than this it's merely the byproduct of the defilements.

These are the fundamental principles. This is the way to tread the Path of Practice and it is here that we must investigate to achieve clear insight. In other words, this is the Truth of the Path and is the means of correcting and overcoming our delusion. Then, as the result of our letting go, the heart can be at peace and free from all worries.

Death is a basic principle beyond the world's challenge or objection. The laws of impermanence, suffering and not-self are like a highway, for they shape the way and course of nature. If tenure isn't yet up (the body) won't break apart, but when the time finally comes, there's no stopping it — however tenaciously we may cling and hold back. It will just go its own way, along the highway, the way of nature, which takes precedence and can't be blocked or stayed. Nature must take its course, for this is an undeniable principle directing things throughout this world. We must investigate so that we can see according to their true nature — as they say, 'felling a tree from the windward side.'28

So don't go against the Lord Buddha's Dhamma that accords with the 'natural course', but rather achieve knowledge by following the truth. The heart will then be at peace. But when the heart coexists with the defilements, it dwells in confusion and consequently reaps suffering. We have already seen the harm of this and so must make sure the heart stays with Dhamma, with mindfulness and wisdom. The heart will then be safeguarded and at peace.

Strive to overcome these things known as 'defilements', wherever you find them. After dealing with the external ones turn to those involved with the body and then inside the heart itself. Deploy wisdom for a complete all-round penetration of them — these authors of the concepts of 'creature' and 'person'. All notions of 'self', of 'creature' and 'person' will cease to be a problem the moment the defilements have been entirely dispersed. They will disappear by themselves and we will no longer pointlessly fantasize about them. While the truth remains as it actually is, bringing peace of mind and freedom from all anxiety.

Yet this peace shouldn't be thought of as the Noble Truth itself — for that is concerned with suffering. It is the suffering of body and heart that is called the Truth of Suffering; the Truth of the Source of Suffering is the affair of all defilements and taints; the Truth of the Path, from right view through to right samadhi, is the instrument for the correction and eradication of defilements. The Truth of Cessation follows the steady extinguishing of suffering until the total penetrative realization of the nature of the Source is accomplished. The complete elimination of this Source — which though only existing within the heart makes up the principal culprit — together with that of the defilements is the Truth of the Cessation of Suffering.

The one that knows the ending of suffering through the Path's destruction of the defilements, is the one that knows freedom.29 That was the Noble Truth and this is Freedom. This is the purified one and it is not the Four Noble Truths — for they are the means to an end and when that end is reached they naturally lose their raison d'etre, without need of coercion or force. It's a natural consequence; just as the stairs lose their significance once we have climbed to our final goal, so traveling the Path comes to an end. Mindfulness and wisdom have accomplished their task and the heart has gone beyond — so their instrumental work in dispelling the defilements is over.

This is our arrival at the summit. It's the Samana Dhamma, the supreme samana, the fourth class of recluse. The first samana we encountered in our practice was the stream-enterer, the second was the once-returner and the third the nonreturner. The fourth samana is the arahant, the Arahatta Dhamma. This is the ultimate and final achievement realized through the Path of Practice, that most penetrating and luminous of ways.

The four samanas are now found within the heart — "Etam mangalamuttamam", the highest blessing arises there. There's no need to seek for it elsewhere because when the heart goes beyond all oppressive domination, to perfect purity, then that itself is the supreme blessing.

Whatever has been discussed here, about the four Noble Truths or the four samanas, is all found within the 'one that knows', and nowhere else. This is the one who can uphold the four samanas through the work of emancipation, and who arrives at freedom. In brief, 'that which knows' is the one 'with absolute certainty', in consistently being able to deal with anything that comes to awareness.

The defilements are capable of ruining many things but they can't destroy the heart. Although they may be up to bringing the heart to experience hardship and suffering, they can't possibly annihilate it. This nature is constant. It is upright and consistent, and only appears otherwise — taking on differing characteristics — because of the things it associates and involves itself with. Once shaken off and cleaned free of all stain, this nature is poised and wholly imperturbable. It's this that people call the 'perfect fourth samana', while in Dhamma terms it's the Arahatta Dhamma inside the heart.

This heart is now wholly Dhamma. The citta30 is Dhamma; the Dhamma is citta. Whichever way you want to put it, this truth is beyond dispute. There can be no more contradictions because there are no more defilements left to agitate.

This is how all issues are resolved. They cease right here. Suffering ends here, birth and becoming finish at this point. It can't happen anywhere else. It was from here that birth and existence came into being — this one was the seed of birth and existence because it originates with the defilements, which were together with the heart. This is the reason why there is the wandering through the various realms of existence. There has been endless suffering, affliction, upset and hardship arising from this seed, that generates and perpetuates these experiences. Once the cankerous shell and fecund kernel can be completely cut out, every difficulty and problem will be removed.

Please take (what I've said) up, and make sure you examine it until you realize your situation and achieve the results. Whether woman or man, ordained or lay, the heart of those individuals who practice can attain to this insight and realization. All can succeed because it doesn't depend on gender, or age, or anything else like that.

Therefore, may I conclude this Dhamma talk with this.

Notes

1. A small collection of Dhamma teachings recollected by Ven. Acharn Mun's disciples. It is now translated into English as A Heart Released.

2. puthujjana

3. ariya

4. sotaapanna, sakadaagaamii, anaagaamii

5. pariyatti, pa.tipatti

6. pa.tivedha

7. Saasanaa

8. Sabbanyuu

9. Svaakkhaata Dhamma

10. recluse, holy one.