To the Last Breath - 2. The Undying - Maha Boowa - 显密文库佛教文集手机佛教网站

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2. The Undying

Listening here to this Dhamma talk please make sure that you don't allow the mind to wander away. Keep it within yourself rather than sending it out following after various moods and imaginings. Don't look back and pine after past thoughts and conceptions, for here and now they can't bring any benefit. At this time you should be trying to suffuse the heart with Dhamma, for it has become parched through its long deficiency.

It's similar to a drought-ridden jungle lacking in moisture, where the dried out vegetation easily ignites. Both living and dead trees are then scorched and consumed. Forest fires during the rainy season are rare but the hot season, when the vegetation dries out, brings a danger of fire. This may happen even in a forest monastery when it is very dry. Bahn Tahd forest monastery has in fact caught on fire several times. This is due to its becoming dry and parched.

When the heart becomes parched through lack of Dhamma to cool and nourish it, the fire of the defilements can rapidly take hold. This will then scorch everything coming into experience. Fire brings damage, so when the defilements blaze within the heart how can the heart itself escape harm? Regardless of its value it will become tarnished and eventually worthless. Such is the way of the heart that has been constantly scorched and consumed by fire.

A fire will damage our possessions depending on its intensity and extent. Unless, of course, they happen to be stored in a safe-place like a security vault, which banks use to protect their valuables. But do we have a safety vault or safe place within our hearts? Or are we continually exposing ourselves to danger, always leaving ourselves vulnerable without any concern for our deserving heart? We can use this approach when considering our situation and learning a lesson.

The heart cannot find any happiness because it's constantly being burnt. This fire is the blaze of greed, hatred and delusion that is described in the Fire Sermon.1 There's nothing doubtful or uncertain about this. It's a timeless truth. We need to take these Dhamma questions onto a personal level, carefully comparing and considering the correctness and truth of them there, and then we'll at least be in a position to escape the heat. We will have found a breathing space, a safe, cool place and will no longer be always caught up in the conflagration.

Each of you has made the effort to come here to practice. You may consider it as a search for a safe-place for your riches — which are the virtue and skillfullness2 you have gathered, and their protection from the devastation of the three great fires.

Fighting ordinary outside fires is difficult enough; especially when the blaze has taken such a hold that even water can't contain it. The (village) hoses always seem to clog up, and if that can't be fixed then the house will soon be charred remains and ashes. Turning to extinguish the inner blaze, however, relies on the assiduous cultivation of virtue. The meditation on loving kindness3 for instance. The heart is then calmed and concentrated, cooled and strengthened so that it can quench the harmful fires within.

Fire, almost by definition, must be hot. Even sparks burn and sting if we're in their way when they fly up. So if we go along allowing ourselves to be burnt, day after day after day — what's going to be left? The heart will be burnt out. The body may remain but the heart will survive with a poor and indifferent sort of knowing, without wholesome aspect because it's totally given over to the all-consuming defilements. It is a knowingness invested with suffering, not with comfort and ease. It lacks lucidity and wisdom and is completely overwhelmed in suffering. So much so that the heart seems worthless. It will need a sustained effort in cultivating meditation to extinguish the fire within the heart. This will steadily bring peace and happiness.

All the teachings of the Lord Buddha are within our reach and range. He never offered impossibilities or taught blindly and haphazardly. Those of us who practice should see these Dhamma teachings as being of vital importance and take them deeply to heart. Just as we all shy away from pain and suffering — which nobody wants — so we must incline towards the remedy and antidote. And that is Dhamma.

On analysing the situation we will find that in doing the practice, the question of easiness or difficulty doesn't appear so important. We have already carefully reasoned it out and are satisfied and convinced of its effectiveness. It's this that has obliged us to take up the practice.

We can only do our best. For who isn't lazy when the defilements rule the roost? This laziness, which loathes acting towards anything good or beneficial, is with us all. It always likes to hold the lead but is certainly not going to deliver us from suffering. We remain complacent and negligent, steadily being dragged down through the deceit and coercion of the defilements. The Lord Buddha himself also went through and then overcame these oppressions of the heart. This is something we should use as a reflection on our own situation. Then, when laziness and discouragement overwhelm us, we can encourage and arouse ourselves with his ideal example. A way will appear of resistance and commitment without always having to yield and submit. It's difficult, yes, but just carry on and do it.

The way to overcome and transcend suffering takes on a crucial importance if we acknowledge the truth of suffering. Otherwise, this predicament that we detest and dread will always confront us. But merely intellectualizing about ways of escape, without actually taking remedial action, isn't going to get us anywhere. It doesn't matter whether a technique is easy or difficult, as long as it's effective in ridding the heart of its torments it must be applied.

We are all fellows and equal in suffering, in birth and death amid the various realms of existence. Even after so long, we are still equal first, with no one coming in behind. Each of us has gone through repeated birth and death, matching each other in the suffering involved. There can be no competition or rivalry here for we all manage an equal first and are all in the same boat. Instead of achieving our top marks with the heart and Dhamma, they come from being foremost together in suffering; following the guidance and direction of the defilements. Without going against that lead there will never be an end to suffering.

Dhamma is concerned with resisting the influence of the defilements. It uses careful analysis and reason, perceiving that the source of suffering and danger must be remedied in such and such a way. The putting-to-right may be difficult or easy, but that is beside the point. When the craftsman works, he selects the appropriate tool for the job in hand. As he selects his tool he isn't concerned with its weight but only with steadily accomplishing his task.

The tools selected to be used against the defilements and for establishing the heart in genuine wholeness and integrity come from the Dhamma. These Dhamma tools are varied and need to be chosen to fit the circumstances. If the heart is only mildly disturbed by the defilements, we may apply a lighter control. The level of mindfulness and wisdom, the strength of application, the length of our sitting or walking (in meditation) or investigating, isn't yet of great significance because the work isn't at the critical stage. However, when the defilements rise up to disturb and obsess the heart, and it finds it can't unburden or release itself, we can no longer remain idle and indifferent.

Now is the time for action. Whatever is available is thrown in with a do-or-die attitude and without thought of surrender or defeat; unless death does indeed come for it's then beyond us. Our response must be to mobilize all our resources and willingly endure the painful predicament. Our resistance might bring with it suffering but that's nothing compared with the aberrant effects of defilement-born suffering. It's this that sinks one so thoroughly that there's no telling when one might emerge.

We all know about the discomfort and pain of sitting or walking in meditation for long periods. We've experienced the difficulties involved in finding strategies and skillful means to oppose the defilements. We know this much. But when the fruits of our exertion arise it will be experienced as something truly remarkable. The happiness and wonder that arises! The new insight with such ingenuity and resourcefulness. This is exactly what we have been hoping for.

Once the results arrive to join up with the cause we'll be able to cope with any obstacle or difficulty that may arise. If there were only hardship and struggle without the final rewarding peace and contentment, then no one in this world would be able to continue. I don't mean just us ordinary people, but even the Lord Buddha couldn't have awakened, nor his enlightened disciples — whom we celebrate with:

"Buddha.m, Dhamma.m, Sangha.m sarana.m gacchaami."

"I go for refuge to the Lord Buddha, Dhamma and Sangha."

The right time and opportunity will always eventually arrive and we will then be able to manage the task. Perseverance is therefore crucial, as is a steady and systematic use of clear reasoning; but should this weaken the defilements will immediately grow more threatening and incisive. With strong effort, with mindfulness and wisdom sharp and keen, the defilements will gradually fall away. Defilements only fear Dhamma, for nothing else can contain and subdue them. Dhamma is faith, diligent effort, mindfulness, samadhi and wisdom.4

Faith is trust in the fruits of the Lord Buddha's Realization. That the Dhamma he offered to the world definitely leads out from suffering — it is the Niyyaanika Dhamma. That if we too practice following the Lord's teaching, we will steadily and surely come to those same fruits.

Diligent effort will always bring the right and proper result to any action. Whether the task be internal or external it will be well accomplished when supported by diligent effort. This will be evident in its outstanding and appropriate result.

Mindfulness is the vital factor that oversees each task, preventing any negligence or error.

Samadhi is the firm, undistracted commitment to the task in hand right up to its final completion. That is the causal aspect while the samadhi of result appears in the established, concentrated mind. The heart of peace and contentment. The samadhi of cause concentrates on the action without vacillation or bias and the resulting samadhi state is that of tranquillity. This leads up to ekaggataa, which the Lord Buddha described as 'the mind having only one object', without depending on anything else.

Wisdom is penetrative discernment, which is necessary in checking out each situation: will it be damaging or fulfilling and effective? We must rely on wisdom to investigate and analyze.

These are the factors of Dhamma that will steadily lead us out from suffering, accomplishing the work we set out to do. The Lord Buddha also described the Four Ways to Success5 as being of equal importance. They are:

Satisfaction.6 What is it that brings satisfaction to us? If we are content with defilements then that is what will spring up. Whatever gratified us becomes the object of our search. We want that and so that is what arises. However, the Four Ways to Success are not concerned with such low gratifications but are directed at fulfilling our high and virtuous aspirations. They are the four means to achieve those aims that lie within the reach of us human beings.

Together with satisfaction there is diligent effort,7 attentiveness and application8 to the work, and all-around wisdom.9 These combine to form a single effective force in accomplishing the single objective.

This is the Dhamma that builds the complete and whole human being. The heart becomes firmly based. Efforts to accomplish the work are consolidated with excellent principles, methods and suitable customs and traditions. All of this ensures that those who take up the practice do not go counter to the basic principles of Dhamma. Once the heart is attuned to Dhamma in this way it is safeguarded with the Dhamma-protection and will steadily prosper. Harmful factors will fade, because regardless of how long the heart had fallen into misery it was not ruined without any hope of renewal. For once the heart is purged through exertion it will be left bright, serene and happy. This then is the key, the vital instrument in turning our aspiration into full reality. A mere passive wishing or easy discouragement will abort such accomplishments.

Whatever you are doing or thinking, never forget our great Teacher, the Lord Buddha. When discouragement presses down, recollect his example. His persistent exertion and his Awakening through using these Dhamma factors of faith, effort, mindfulness, samadhi, and wisdom. This is how he attained to Awakening.

What direction should one take to develop and nourish peace of mind? So that, at the very least, you can claim to be following the way, with a guide and teacher? The Lord Buddha explained his own fruitful practice in an orderly and methodical way, so there's really no alternative way to try.

"Dhamma.m sarana.m gacchaami: I go to refuge in Dhamma"

— this phrase finds its source in the five factors of faith, diligent effort, mindfulness, samadhi and wisdom. It's these five factors that arose with the Lord Buddha himself.

"Sangha.m sarana.m gacchaami" — going for refuge to the Sangha is just the same. None of the noble disciples, regardless of their (former) wealth or class, were weak-willed or easily discouraged. Once gone forth into Dhamma's Way they were characterized by their energy and diligent effort. This aspect of exertion is a vital factor in steadily uplifting the quality of one's heart. These five factors and four ways go together to raise the heart, releasing it from the oppressed condition of worldlings sunk in suffering.

Some of the disciples walked on their meditation path until their feet blistered. How's that for striving! Some didn't lie down for three months at a time. The Ven. Cakkhupala strove like that until his eyes ruptured and were broken and blinded. Is that enduring in one's endeavor or not?

As for us, there's no need to ruin our body but it would be good if we could at least make the defilements suffer a bit; so that they run away and hide. Don't let them swarm all over the eyes, ears, nose, tongue, body and mind. Once infested with defilements you'll never be able to find Dhamma or anything essential within the heart. How on earth are you going to find any peace?

We must rely on these Dhamma factors to overcome those defilements that remain dominant in the heart. These principles of Dhamma must be taken deeply to heart — don't cherish anything else. They are the tools that will steadily deliver the heart to the perfect freedom that we all prize so highly. Your choice is between the heart of freedom and the heart under the domination of the defilements. So which is better, the slave totally deprived of liberty or the free person?

We have long been passively submissive under the mass of defilements and craving. It's only when we become weary of their domination and start to recognize their curse, that we'll be able to resist, by whatever way we can. Ultimately, we'll have to rely on these five essential Dhamma tools to finish off and eliminate the defilements.

Where is the arena and battleground for anyone going into Dhamma practice? What do those who relentlessly walk their meditation path or sit cross-legged day and night take as their battlefield and zone of investigation? The Lord Buddha brought forward the Four Noble Truths from the principles of Dhamma. These Four Noble Truths are there within the body and mind of human beings. You are human, so when you walk or sit in meditation searching for truth and Dhamma, it's obvious that you must look for the Noble Truths.

We are aware of the suffering that arises in the body and mind of human beings and animals. We, unlike the animals, know a way to remedy the situation. How can this suffering be so welcome and desirable? When it appears in the body it's plainly unwished for, yet even with bodily ease and comfort any suffering that comes up will bring anxiety and negative, unsightly behavior. And increasing distress manifests in an even more unattractive way.

The tormented heart will always expose itself in detrimental ways, for instead of alleviating and ridding itself of suffering it actually makes the situation worse. The idea that one can be rid of suffering — 'get it off one's chest' — with harsh words and offensiveness is completely mistaken. In reality, the perpetrator not only hurts others with outpourings from a soiled heart but also increases his own suffering. He spreads and multiplies his troubles rather than throwing them out.

One element of the Noble Truths concerns the searching into how suffering actually arises. We may be aware of suffering but to do anything about it we need to know its root-cause. This is the originator, the producer of suffering or samudaya. The Lord Buddha usually explained this as, sensual craving, craving for existence and craving for no-existence.10

Desire for things that I love and aversion for what I dislike is the source of our suffering. Those thought fabrications based in defilements are producing suffering and so can be classed as a source. All these branches and ramifications spring from one main trunk — and that's in the heart. The heart is embedded with the roots of greed, hatred and delusion.

Examine your body and then turn your inspection inward to the heart. Check on its ongoing thoughts and fabrications. What do you find? The endless proliferating of thoughts that contrive and process suffering for both yourself and others. The Lord Buddha taught about the application of mindfulness and wisdom to inspect what's going on. The heart appears anxious and concerned for these aggregates. But what's the point in that? The aggregates have their space here so surely there's room enough in a cemetery or crematorium ahead, just as there is for everyone else in the world. What can all this concern and possessiveness achieve? Where's the advantage? Won't the result be that of 'unfulfilled desires that breed suffering'11 for the heart. The Lord Buddha therefore advised against indulging such desires and to turn and examine the actual situation.

The bodily aggregate is fashioned and put together and is thus also destined for eventual breakup. Just that. This can be irrefutably seen once wisdom is brought to bear, and then any possessiveness seems altogether pointless. We can then let go our grasp and allow the body to follow its own nature; whether it's still holding together or has entered the inevitable final phase of dissolution.

This world is full of cemeteries awaiting each person and animal. Examining the truth we can no longer doubt the reality of our reserved plot, or, indeed, the inevitability of our future death. Clearly acknowledging this mortality means we can then let go of our worries and concern. Death is a fundamental part of the law of nature that can neither be denied or defied. Let nature take its course, and the earth, water, air and fire will follow their own essential natures.

That which knows should genuinely know and not mistake water, fire and air as 'myself'. This acts like a parasite hooking in and trapping the heart in turmoil. We mis-take them for self and thereby fall into suffering.

The aggregate of feeling is much the same. We have experienced pleasure and pain12 from the day of our birth up to the present. Whether it was a feeling of body or heart, it's all about impermanence, suffering and not-self. It arises so as to pass away... When this (world of) assumptions and suppositions13 has come forward, nothing is able to keep steady and unchanging.

Where exactly is the suffering in feeling? Bodily pains are not too difficult to examine when wisdom penetrates through. But the painful feeling in the heart — this is important. When there is bodily pain there is also pain and suffering in the heart that arises because of the source14 of suffering. This is the way that the defilements trick all beings in the world with their beguilements. The deception of taking this body as myself must be cleared by a thorough analysis of the true nature of the body. The investigation of pleasant and unpleasant feeling is aimed at erasing from the heart the notion that this feeling is myself.

Let things be as they truly are: feeling is feeling while this is me, which is that knowingness. Don't mix them up. But anyway, that's not possible as they are intrinsically different. How can they become merged together into one? Can two individuals be combined as only one? Having to bear the burden of one person is heavy enough — but to have the extra weight of two, three, four or five others... We don't just take up the body but also shoulder the other four aggregates, which press down with the weight of attachment. It's the heart that takes responsibility and so the heart alone must bear the consequences. That is suffering — and there's no compensation to be found. And yet we still persist with such hanging on. This needs looking at to see the true nature of pain.

There is then the aggregate of perception or memory,15 that remembers something only to forget it again. When that memory is required we may recall it anew and then it will fade away again — "sanyaa vaassa vim hati". That's how the Lord Buddha described it and who can argue with that. Perception is impermanent, memory fades into forgetfulness — "sanyaa aniccaa". This aniccaa was explained by the Lord Buddha and it's this that we now use when we chant for the dead:

"Aniccaa vata sankhaaraa — impermanent are all conditioned things."

But no chants or spells are able to conjure up a person or a self. You won't find any sign of self in all the five aggregates, for they are impermanent, suffering and not-self.

Investigate and analyze through to a more refined understanding. Don't be so afraid of dying, for death like that isn't found with the heart. By bringing in such fears you'll only succeed in deceiving yourself and piling up suffering. This goes counter to Dhamma, to the truth taught by the Lord Buddha. If you accept his Way then obviously you should follow it and see the truth for yourself rather than going against it. This is the true going for refuge. "Buddha.m sarana.m gacchaami." It's a discerning of the truth of the heart rather than a mere mouthing of words. The Lord Buddha offered this Teaching to all creatures of the world, and as that includes us why shouldn't we too be able to comprehend the Four Noble Truths. They're there within each one of us.

Now, about thought-concocting formations.16 Is this contriving and fabricating of thoughts trustworthy? We think up various forms from various things — for instance, take the form of a doll that is quickly broken. Our thought-fabrications are much the same. We think up good or bad (things), anything at all becomes a concoction to fool ourselves. This is why the heart is the chief of fools, gullible and easily taken in by any deception. It believes in anything and is endlessly played false.

However, when wisdom is also present it will be able to keep in check and carefully screen such fabrications. They may appear a hundred or thousand times a second, but wisdom is ready at every turn. What can fool wisdom? It realizes that formations are formations, and that knowingness is the heart. How can it be deceived by them? Why be startled and react to shadows arising from oneself — for this is what formations are.

It is the same with consciousness17 that flicks on and off whenever anything contacts through the senses and is known by the heart. It is then concocted through formations and memory into self-contrived delusions. We repeatedly fall for our self-made fancies, and it's this wrong taking up of objects that creates suffering. The damage is done here and this is where it must be seen.

You will learn about the Noble Truths right at this point. Follow and probe into it with greater precision and refinement, without concern over how many times you have to go over it. The importance lies in the eventual clear penetration of wisdom, which can pierce through any attachment even if it may seem as big as a mountain.

When wisdom is in close pursuit, craving will have to retreat into the big cave,18 into the heart. Driving forward with wisdom, using impermanence, suffering and not-self (to question and probe) exactly where the real substance of these shadows is found. Penetrating further, you will see that it only exists there in the heart where they have gathered together. Elsewhere, it's just disassociated shadows; excitement and deception over form, feeling, perception, formations and consciousness.

Once they have all converged, the heart must turn and investigate, right there, in the heart. At this point we must be willing to follow them in and destroy them there, in their hiding place in the heart. They are like brigands in ambush, waiting to shoot our heads off. When bandits take over a place, no matter how valuable the building might be, we must go in with explosives and blow them out; destroying it all, including the bandits. If all must be obliterated — so be it. We still have life and can build again, for we managed to avoid dying too.

This is how to deal with this most subtle sort of defilement hiding out in the heart. Hit them hard with the truth of impermanence, suffering and not-self, because these defilements are the essence of sammuti — all our suppositions about the world. They must be crushed and dispersed from the heart, and then we'll see whether the heart has also been annihilated. No, it is not destroyed. The heart has no cemetery. It is undying19 by its very nature — even when it still has defilements.

The Lord Buddha called this the complete dissolution of the defilements: "the end of danger, the quenching of the fires of greed, hatred and delusion" by the pouring of the Undying Dhamma20 elixir. With the defilements gone, only spotless purity remains. It is here in this fully purified heart that perfect happiness is to be found. All work finishes here; all projects end here. The Lord said:

"Done is the task, fulfilled is the holy life, there is no further work to do."21 All suffering ends with this right understanding.

The summit of Dhamma is found in this purified heart. The "Buddha.m- Dhamma.m- Sangha.m sarana.m gacchaami" that we repeat to reverently recollect the Lord Buddha, all gather and converge in this pure nature. Buddho, Dhammo, Sangho are exactly this pure nature. Concern with questions about the Lord Buddha's final passing away22 in India — 'how many centuries ago is it now?' — will now end. The true nature of Buddha, Dhamma and Sangha will now be evident in 'one's own' heart of purity. This is the heart's priceless treasure, where the true state of things is seen and all questions settled.

Where did the Lord Buddha go when he finally passed away? The bodily aggregate certainly disintegrated following its nature — bodies being the same anywhere. However, the purified nature, Buddho, was not destroyed or annihilated for it is not confined by time or position. It is this that we refer to in "Buddha.m- Dhamma.m- Sangha.m sarana.m gacchaami". When we can experience this for ourselves, we will be able to verify with complete certainty that this nature cannot be annihilated.

The arahant disciples understand this. Wherever they may be, they are together with Dhamma; with 'Buddha, Dhamma and Sangha', having constant audience with the Lord Buddha. Their minds are unshakable because the fires of desire are quenched with the waters of Dhamma. "The quelling and cessation of all conditioning factors is supreme happiness."23 These conditioning factors are really samudaya, the source of suffering, so when this is ended all that remains is supreme happiness.

The means and the results, the good and the bad, are within all of us who are aware and care. This nature that knows is uniquely suited to all levels of Dhamma, up to and including the state of purity24 and there's nothing apart from this knowledge.

Please try steadily to purify this nature that knows, ridding it of all obstructions and oppressive influences. There will then be no need to make enquiries about Nibbana, for having experienced the purified heart all questions will be finally settled.

It's appropriate to stop this Dhamma talk here.

Notes

1. raaga, dosa and moha. AAdittapariyaaya Sutta

2. punya (Pali) or boon (Thai)

3. mettaa bhaavanaa

4. saddhaa, viriya, sati, samaadhi, panyaa

5. iddhi-paada

6. chanda

7. viriya

8. citta

9. viima.msaa

10. kaamata.nhaa, bhavata.nhaa and vibhavata.nhaa