Introduction The Ven. Acariya Maha Boowa (Bhikkhu Ñanasampanno) accepted an invitation to go to England in June 1974 together with two other Bhikkhus, Ven. Paññavaddho and Ven. Abhiceto, originally from the U.K. and Canada respectively. All three had the good fortune to be able to stay at the Dhammapadipa Vihara in Haverstock Hill which was run by the English Sangha Trust.[1] It was there that Acariya Maha Boowa gave the talks recorded in this book, the only exception to this being the discussion on 13th June in the morning at Cambridge, when the Bhikkhus went to receive food at Mr. Benedic Wint's house. The talks given by Acariya Maha Boowa were tape recorded, but the questions and answers were mostly taken down in shorthand by M.R. Sermsri Kasemsri. It is mainly due to her efforts, not only in taking down the questions and answers, but also in subsequently transcribing all the talks and her shorthand notes and typing out the manuscript, that the Thai book was produced from which this translation was made. Translation from Thai into English does not normally present any special problems. But in the case of this book the origin of it was the spoken word, and in addition the subject matter is Dhamma which involves many concepts and technicalities for which English has a rather poor vocabulary and often a lack of the necessary fundamental concepts. The teachings of Buddhism may in fact be compared to a technical subject such as chemistry or electronics in that many technical terms and phrases are necessary, and also special concepts and ways of thinking are needed in order to understand and appreciate the reasoning and truth of Buddhism. When it comes to a question of whether to translate a technical word (nearly always from the Pali language into English, the reasoning that has been used is approximately as follows: If a word in Pali (or Thai) has a well-known and accurate equivalent in English, then the English word is used (e.g., Sati — Mindfulness; Pañña — Wisdom). But if there is no well-known or accurate equivalent or if the use of an English word leads to more confusion or misunderstanding than the original Pali word then the Pali word is used (e.g., Samadhi, Jhana). I must apologise to those people who are not familiar with Pali terms and who find difficulty in reading a book such as this which has many Pali terms, but I feel sure that it is far better for readers to not understand rather than to misunderstand. In any case, following on this introduction is a short list of those Pali words which occur frequently in the book, together with a brief assessment of their meaning so that the reader who is not familiar with those words can have a ready reference. There is also a more complete glossary at the end of the book. I should like to thank all those who have helped to produce this book, including M.R. Sermsri Kasemsri for her work on the original book in Thai; Mr. Michael Shameklis for his help in translation of the first thirty or so pages; Tan Suchard (Bhikkhu Abhijato) for helping to correct many many translation mistakes, and to Tan Chris (Bhikkhu Cittobhaso) for typing out the manuscript. Bhikkhu Paññavaddho

Wat Pah Ban Tard

Udorn Thani

Thailand Brief list of words that are usually left untranslated in the text Citta — The heart (in the emotional sense, but not the physical heart), the "one who knows" (but often knows wrongly). The nearest English equivalent is the word "mind," except that "mind" is usually understood as being the thinking, reasoning apparatus located in the head, which is too narrow a meaning for the word "Citta".

— The heart (in the emotional sense, but not the physical heart), the "one who knows" (but often knows wrongly). The nearest English equivalent is the word "mind," except that "mind" is usually understood as being the thinking, reasoning apparatus located in the head, which is too narrow a meaning for the word "Citta". Dhamma — (i) the ultimate meaning is that basis which is behind all phenomena and is thus the truth. It is unchanging and is thus not knowable by that which is impermanent. (ii) in the sense of Buddha Dhamma, meaning those practices and ways of behavior that conforms to Dhamma and lead one towards Dhamma.

— (i) the ultimate meaning is that basis which is behind all phenomena and is thus the truth. It is unchanging and is thus not knowable by that which is impermanent. (ii) in the sense of Buddha Dhamma, meaning those practices and ways of behavior that conforms to Dhamma and lead one towards Dhamma. Dukkha — Discontent, Dissatisfaction, Suffering, Pain, Anguish. Dukkha is a very broad and general term covering all those things that are unpleasant, irritating and disturbing.

— Discontent, Dissatisfaction, Suffering, Pain, Anguish. Dukkha is a very broad and general term covering all those things that are unpleasant, irritating and disturbing. Kilesas — Those defiling states arising from greed, hate, and delusion which constantly tend to lead us against Dhamma.

— Those defiling states arising from greed, hate, and delusion which constantly tend to lead us against Dhamma. Nibbana — That state of the Citta in which all the Kilesas and Dukkha have been eradicated.

— That state of the Citta in which all the Kilesas and Dukkha have been eradicated. Samadhi — Absorption of the mind when concentrating one pointedly on an object. It has many levels and few people know more than the initial stages of it.

— Absorption of the mind when concentrating one pointedly on an object. It has many levels and few people know more than the initial stages of it. Tan Acharn — Tan is a Thai word meaning Venerable. Acharn is also Thai and derived from Acariya — teacher.

— Tan is a Thai word meaning Venerable. Acharn is also Thai and derived from Acariya — teacher. Vimutti — Freedom, Liberation, in the sense of freedom from the Kilesas, Dukkha, and attachment to the mundane relative world (Sammuti).

First Meeting Sunday, 9th June 1974 Questions and Answers Q1 W1:[2] In establishing mindfulness of breathing, should one fix one's attention at the nose or in the stomach region? A: In establishing mindfulness of breathing, one should fix one's Sati (mindfulness) on and contemplate the point of contact of the breath. One should not go up and down with it, but keep the Citta (mind) fixed on the point of contact. If the breath seems to become fainter and fainter, it is nothing to be afraid of or to worry about; the breath has not ceased — it is still there. The kind of meditation which one practices depends on the character of each individual practitioner, but the development of the mindfulness of breathing is a practice suitable for the majority of people. The important factor in any method of mind-development is mindfulness (Sati). Forgetting mindfulness means failing in one's task, and one will not get results. One should therefore take care of one's mindfulness and keep it present in any method of mind-development. Q2 W1: When sitting in meditation, why is it I get the feeling that there is something pulling my forehead backwards? The muscles in my forehead become tight and I get a headache. Is there any way to remedy this? A: You will have to lessen the intenseness which brings this about. Let the Citta be absorbed only in the breathing. If you are too intense, you will get a headache. The flow[3] of the Citta is very important. You can concentrate strongly or mildly, and what you concentrate on will give you results, much or little accordingly. Q3 M1: My being a Buddhist has caused my friends to talk about me. They say that at one time I used to be a person full of fun and high spirits, and that now I am the exact opposite. I have lost a lot of friends and even my wife misunderstands me and disagrees with me. How can I solve this problem? A: Being a Buddhist does not mean that one must be quiet or look solemn. If friends try to get you to go in a way which is unwholesome, and you are observing the moral precepts (sila) you should not follow them. You might lose your friends but you will not lose yourself. If you are satisfied that you have gone the way of wholesomeness, you should consider the Buddha as an example. He was a prince who had a large retinue and many friends. He renounced the world, gave up those friends, and went to dwell alone for many years. After he had attained Enlightenment, he was surrounded by friends and had many disciples who were arahants (pure ones), monks as well as nuns, laymen and laywomen, until the number of Buddhists was more than the population of the world.[4] We all believe in the teachings of the Buddha, which unites the hearts and minds of all Buddhists. We therefore should not be afraid of having no friends. We should think, first of all, that our friends do not yet understand us, and so they drift away and no longer associate with us. Our way of practice in the way of wholesomeness still remains, however. One should see this — and that there are still good people in the world! Good people eventually meet and become friends with other good people, and these good people will be our friends. If there are no good people in the world, and if there is nobody interested in associating with us, then we should associate with the Dhamma — with Buddho, Dhammo, and Sangho in our hearts, which is better than friends who are not interested in goodness at all. Buddho, Dhammo, and Sangho are friends which are truly excellent. Ordinarily, those good friends of yours will come back to you. You should therefore rest assured that if your heart is satisfied that you are going in a wholesome direction, then that is enough. You should not be concerned with or worry about others more than yourself. You should be responsible for yourself in the present and in the future, for there is nobody but yourself who can raise you up to a higher level. Q4 W1: I also had that same experience. My mother knows that I have become a Buddhist, and she is so upset that she prays to God for my return to Christianity once again. She is very concerned about me. How should I help her? A: My mother was also worried about my coming to England. She was afraid that I might die or that something serious might happen. But I saw that there were good reasons for coming to which she could hardly object, so even though she did not want me to come, she had to accept those reasons — and I came. Please understand that Buddhism does not teach people to draw away from each other. Buddhism and Christianity both teach people to be good so that they will be happy and go to heaven. If we compare the city of London to heaven, we could tell people that there are many ways to enter the city. When they have chosen a way and made use of it, all of them will reach London. Whatever religion one has, one should practice it accordingly. They will meet in heaven. Buddhism, however, besides having a way to reach heaven, also has the way to reach Nibbana. If one understands and practices according to the teachings and wants to reach Nibbana, there are ways for going beyond. Nibbana means the complete absence of Dukkha (unsatisfactoriness, suffering, dis-ease). The Buddha and his arahant disciples, being completely free from all defilements (Kilesas), have all attained to Nibbana. One therefore should not be worried about anyone who follows them. You should explain this to your mother so that she will not worry about you, for what Buddhism teaches will be for the stability and prosperity of society. It encourages people to be good, so tell your mother not to worry, that Buddhism is not hell, and that it does not bring disaster or ruin to those who practice its teachings. Q5 W1: My husband is the same. He does not understand what it is that I am doing and he is not at all satisfied with me. It took me twenty years of asking him to let me sit in meditation before he would allow me to do so. I've been sitting in meditation for five years now. (My husband does not understand about spiritual needs, and so whenever I met someone whose interest was the same as mine, someone to turn to and be friends with, my husband would become suspicious.) A: When your husband saw that what you were doing was good, that you were not doing anything which was wrong, he consented of his own accord. This is what usually happens in the practice of virtue, which is a difficult thing to have done. Even in one's own heart one hesitates to do good things. When one thinks of doing something good, another thought arises to prevent one from doing it. Such conflicting thoughts are bound to struggle with each other before one can turn to the way of virtue. Other people interfering with us is a normal obstacle, but people cannot vie with oneself in the hindrances one makes for oneself. This is probably the case with everyone. When one wants to do something which is good, which is useful, a state of mind is liable to arise as a hindrance, thus preventing it and one then wastes a lot of time. Beyond that, it can lead one to do evil things which are also harmful, and generally speaking lead to harm. Q6 W2: If one knows that something is not good, one can restrain oneself, keeping oneself from doing it. Or, if the desire to do something is so strong that one will end up doing it, one can go ahead and do it until one gets the bad results — then one will dread it. For example, one knows that one will get a stomachache from eating too many sweets. One can go ahead and eat until one gets the stomachache, then one will automatically stop. Which one of these two methods is better? A: Knowing what is not good, training the heart, restraining oneself, not allowing oneself to do something is better because no harm is done. If one makes use of the method of giving free rein to the heart, of indulging one's desires until one experiences their bad results and one then stops by oneself, how does one know that one will not die before one can bring oneself around? And it is just possible that one will not know the way to get back. (This is the ruining of one's own life.) Q7 M2: I use the method of being aware of the rising — falling of the stomach region, and it seems as if there is something rubbing my stomach. What is this? A: Are you satisfied with that sensation or not? When you practice meditation and the Citta is quiet, and cool, this is good. Then you get the feeling that there is something hard rubbing your stomach. But when the Citta is quiet, you are satisfied, this is what matters. When you get a feeling that there is something rubbing against your stomach, you should understand that this is only a state of mind manifesting itself, that it is not anything real or anything that is useful to the Citta. You should then make the Citta be aware of the rising — falling. Do not let the mind dwell on the sensation of rubbing. That sensation will subside and pass away by itself. Q8 W3: When I sit in meditation and my mind is near to being one-pointed, near to being calm, it usually withdraws from this state. It goes in and out, in and out, as if it was about to go through a door but then will not go through. How can I correct this? A: When sitting in meditation, are you not aware of the breath going in and out? If you are and you follow the breath in and out, this will happen. You should fix your mind only on the place where there is contact with the moving air. You will then feel the breath become fainter and fainter until it ceases altogether. The Citta will then enter the state of tranquillity (Samatha), and it will not go in and out, in and out, as you said. Q9 W1: In meditation practice, is it better to sit by oneself or to sit in a group? I and four friends study meditation with the Chaokhun at Wat Buddhapadipa — who has since disrobed. When I sit by myself, I feel that it is good, but when I sit with my four friends, I feel anxious and then my practice is not very good. My friends are beginners. Can we help each other or not? A: You've sat in meditation in a group before, how do you feel about it? Satisfied or not? If you feel that you are giving strength to each other, this is good. Even if you yourself feel anxious, yet your friends may gain strength to meditate from you, which is again good. Bhikkhus usually sit in meditation by themselves except when they go to listen to the instruction from their teacher. Apart from that, each does his own practice without worrying about anyone else. The Citta can become relaxed and peaceful more quickly than sitting in a group because there is nothing to disturb it or to make it anxious. Q10 W1: When my meditation is good there seems to be some kind of thread extending about one foot out of my body. Then something seems to come and strike it. This is very painful. A: How is it now? Is it still there or not? W1: It does not happen anymore now because I felt that pain to be Dukkha. I countered it and was patient and it went away by itself. A: That feeling is an emotional production — Arammana — of the Citta. Sitting in meditation does not cause it to arise. It is the Citta itself which causes it to arise. If you bring the Citta back to the heart-base in the chest and firmly hold it there, such a feeling will go away by itself. Q11 W1: Sometimes it seems as though my Citta goes out to my friend or my friend's Citta comes to me. A: That is sending the Citta outside of oneself which is not good for a person who has just begun meditation practice. Only those who are skilled at practice can send their Citta inside and outside without difficulty because they already know the way to practice. Ven. Paññavaddho: When at first we sat down here, Tan Acharn explained that in practicing the mindfulness of breathing, one should contemplate the in-breath and the out-breath until the breath is very fine. One keeps the Citta firmly fixed at the point of contact until there seems to be no more breathing. The Citta will then be peaceful. There is no need to be afraid of the breath stopping, it will still be there. When the breath has become fine, the Citta will feel cool, peaceful. Sometimes, as far as one can tell, breathing seems to have ceased altogether, and the Citta is then very subtle. W1: Please express to Tan Acharn our appreciation for his kindness in coming to talk with us. We are very pleased indeed. Tan Acharn Maha Boowa said that he would give a short explanation of the Dhamma each day. The following is his first Dhamma explanation. Buddhism is derived from practice, because the Buddha himself practiced until he himself knew and saw and was able to do it for himself, and only then did he begin to teach others. Buddhists therefore understand the importance of practicing and training themselves according to the teachings. Learning for the purpose of gaining knowledge and understanding, but without putting it into regular practice, will not bring results as it ought to. One should therefore study and practice moral precepts (Sila) until it becomes higher morality (Adhisila), study all the different levels of wisdom (Pañña) until one reaches the level of higher wisdom (Adhipañña), and study freedom (Vimutti). One must then practice until one truly reaches freedom, until one has truly escaped (from Samsara). Practice is therefore the most important part of Buddhism. When one who has practiced has reached any particular state of development, he will know this for himself. For example, if he practices the development of mindfulness of breathing, he will know what the state of his breath is, and he will know to what extent the Citta is quiet, still and peaceful. But he must have mindfulness and he must not let the Citta wander outside.[5] For someone who is beginning to practice, the most important thing is the Citta and mindfulness. The Citta will improve if mindfulness is there to control it, and it will then be peaceful, cheerful, bright, and happiness will come by itself. But if the Citta is not controlled by mindfulness and if it is allowed free rein so that any and all thoughts can insert themselves, the Citta will not be peaceful and happiness will not arise. Therefore, the most important rule is to not let the imagination give rise to emotionally charged thoughts. Train the Citta to be truly peaceful and happiness will then follow in the wake of the calm which gradually develops. A high degree of calm means a high degree of happiness — until it reaches an extraordinary happiness which comes from the more subtle levels of concentration. For myself, I feel that today is a fortunate occasion in that I have been able to meet you English Buddhists. I'm sorry that I can't speak to you in English and must depend on Ven. Paññavaddho to help translate. On this auspicious occasion, let us all sit in meditation together, each practicing according to his ability. Some of you can perhaps sit for a long time and some of you may tire quickly. Let each of you decide for how long you can sit before you get bodily discomfort and pain arising so that you gradually withdraw from Samadhi. You should, however, try to put up with the pain and discomfort for a while because you really want happiness of heart. You have already experienced and know enough about other kinds of happiness and you have no doubts about them, enough not to be attracted to them. When I was able to sit in meditation for twelve or thirteen hours and it became painful, I contemplated the place where the pain was and asked, "What is it that's painful? One finger? One bone? If they are painful, why are they not painful after one is dead? Why is it that they are painful? If the Citta is where the pain is, then if one does not have a body does that mean that the Citta dies too, or not?" and so on until I reached the truth (Saccadhamma). But if one is going to contemplate painful feeling, one must be brave enough to find the truth. One's desire to know the truth must be stronger than the pain and death. Mindfulness and wisdom must be continually traversing throughout oneself like a wheel which is turning; then one can know. Questions Continued Q12 M2: What is the good of sitting in Samadhi for a long time? A: Only sitting for a long time is not good. One must get results from one's sitting. Then, being engrossed in one's contemplation, a long time will pass by itself. The final result will be that one becomes happy and free from pain and this is good. If one arouses wisdom, when it has arisen the Citta will be bright and cheerful and it will gain in strength, and in the future it will not give up when strong pain arises while sitting in meditation for a long time. Q13 M2: Should one then only know that the pain in one's bones or fingers is Dukkha? A: Only knowing that it is Dukkha is not enough. One must contemplate it, examining it with wisdom until one completely understands it. For example, one should contemplate where the exact location of this Dukkha is, and why those who have died do not feel pain. The dead do not know anything; take a corpse and burn it and it does not feel the heat. "Knowing that something is painful;" what is this? Is it the Citta? When the body has died, does the Citta not die as well? When one searches for the basis of truth and one meets truth (Saccadhamma), one understands clearly, one truly knows and understands all the time and the heart is freed from attachment. If one does not know truly, the heart is still attached. The more one wants to be rid of Dukkha, the more the Dukkha and the origin of Dukkha (Samudaya) will increase in one's heart. Instead of getting rid of the origin of Dukkha, one succeeds only in increasing it more than ever. Q14 M2: If one knows nature clearly and thoroughly, one would then see Dukkha as natural, normal; is that not right? A: Know Dukkha, know the nature of the body, know that having a body is Dukkha, that the body is its own Dukkha; know the nature of the Citta, and knowing the Citta's natural state, know that the Citta by itself has no Dukkha. Why does the Citta have Dukkha at all? If one truly knows all this, Saccadhamma will help to free one from Dukkha. There is no Dukkha which can affect the heart if both these aspects are truly known in their relationship to each other. Comment: I was very glad to hear how the pain and suffering which one gets arises and passes away, and how to train the Citta to get rid of it until one has reached freedom. A: In practicing Dhamma, each person has various experiences and when we ask questions about these experiences and people hear about each other's experiences, we gradually widen our understanding. This encourages us and gives us all heart. The Venerable Acharn then invited those present to sit in meditation and he himself sat in meditation for a time before returning to his quarters, leaving the lay people there each to sit in meditation as long as they liked.

Second Meeting Monday, 10th June 1974 The Venerable Acharn began by asking the following question: "Is there anything useful in particular that you would like to discuss today? There may be many things." When those in the room remained silent, the Venerable Acharn began as follows: Sitting in meditation while listening to an explanation of Dhamma will greatly help to calm the Citta. I shall therefore begin with an explanation of the Dhamma and while you are listening please feel free to make use of whatever method of meditation you have practiced before. When the Citta is calm, you will naturally receive the taste of Dhamma, each according to his own level of practice. The Buddhist religion which we profess today is the Dhamma to which the Buddha had attained. His name was the Samana Gotama and he searched for and practiced many ways which he saw would bring him to the attainment of the Saccadhamma (truth) which was what he wanted. The word "Dhamma" means the teaching of a Buddha, which is a new Dhamma and a new era that follows upon the Enlightenment of each buddha and the teaching which he gives to the world. Truly speaking, the "real Dhamma" is always in the world right from the beginning. But this real, original Dhamma is never touched by that which is conventional or mundane (Sammuti), even though it is always in contact with the heart. But although these forms of Dhamma are always present in the world, it is we who lack the ability to see them. What sort of thing is "Dhamma"? There is Dhamma as cause and Dhamma as result, and because of this people are led to think in all sorts of ways until they have almost nothing to do with Dhamma or religion. The word "Sasana" means teaching — the teaching which arose as the result of those practices done by the Buddha in searching for knowledge and truth, until he found it. Because he searched in the right way and because he attained results which satisfied his heart, he proclaimed this teaching to the world of those who were suited to receive the Sasana Dhamma — this being the training and teaching of Buddhism. Teaching Dhamma to a world full of blindness so that it would come to know the truth was very difficult for the Teacher — it was no light task. Before he proclaimed his teaching to the world, men already had various thoughts and ideas, the majority of which were contradictory to the Dhamma. Teaching was therefore very difficult, and being one of the "Great teachers of the World" was to be one who takes a great burden on himself. Few are the men, therefore, who wish to become a Buddha because ordinary men, unlike a Buddha, do not want any difficulties or burdens in teaching the world. There is no one who can teach as correctly or as accurately as the Buddha taught his Teaching to the people of the world, so he was given the name of "The Highest Teacher in the World." There is none comparable to the Buddha because he is superior to all human beings. His teaching is fully complete in both cause and effect. Nothing is missing from the teachings which he taught to all beings. With regards to Dhamma, he explained wholesome (Kusala) and unwholesome (Akusala), and neither wholesome nor unwholesome (Abyakata) Dhamma. These Dhammas are Svakkhata Dhamma — Dhammas which are well-explained. The essence of this Dhamma is in the Eightfold Path, which is the Middle Way. If we were to compare the Middle Way to food, its taste would be delicious, for it would not be too salty, too tasteless, or too spicy. If we were to compare it to clothes, it would be well cut and tailored to fit the person wearing it. It would not be like inexpensive clothes which are mass-produced. Dhamma teaching is therefore the Middle Way which is appropriate in both its causes and its effects from the beginning to the end. It is not only Dhamma that is the Middle Way, but the things that one depends on in the world. If one tried to do everything in the Middle Way, it would be something worth seeing, worth admiring, worth living in and making use of. Those men and women, monks and novices who practice the Dhamma of the Middle Way would be lovely and would be persons worthy of respect. Both the world and the Dhamma would be cool and quiet and it would be a good world to live in. There would be no complaining that "the world is in trouble," "we are in trouble," "he is in trouble," as is heard at present. Everything is burning with trouble and we practically have no world left to live in. This is because people do not take into consideration the principles of Dhamma which are correct and good. A world divorced from Dhamma, that is, goodness, is therefore a world which is contrary to Dhamma, people are contrary to Dhamma and this contrariness to Dhamma has the power to produce endless worry and confusion. If we refuse to see faults and if we refuse to stop this opposition to Dhamma, this world will continue to experience Dukkha. Magga means the path, which the Buddha declared using the principles of the Middle Way. It is therefore the only path which always leads straight and steadfastly to Vimutti (freedom). It is never outdated, never having to be altered or changed in any way to keep up with changing situations and changing times. Even if everything should go on changing until they turn and turn about, the Dhamma of the Middle Way (Majjhima Dhamma) will still be the Dhamma which is always consistent. If we liken it to a medicine, it would be a medicine which doctors have already experimented with and proven the worth of and which is being used to cure disease. All Dhammas have already been completely tried and proven by the Buddha and there is no reason for doubting or being sceptical about them, for the proving of these Dhammas resulted in the enlightenment of the Buddha. Furthermore, all of the Buddha's disciples also attained the field of Vimutti by means of these Dhammas in the same way. We have come together today to train our minds to be calm and cool. The normal state of the mind is such that it has no Middle Way. It continually tends to go to extremes of thinking and imagining and its moods, which are connected with work and duty, are in confusion. Or, in other words, what the heart is used to and likes leads it away from what it should be doing. We must therefore make use of the Dhamma principles of the Buddha as a means to train the Citta to be calm — and however much or little one does this, it will not be without result. Whoever makes use of any method of meditation, as, for example, paying attention to one's breath (Anapanasati) or the repetition (Parikamma) of "Buddho," "Dhammo," or "Sangho," should have mindfulness to control the Citta. The Citta should not be allowed to wander, for if it does one will not get results and the Citta will not get calm. In the Dhamma it says "Natthi santi param sukham," which means "there is no happiness greater than peace" and this shows that the heart must be peaceful or calm to attain happiness, so we should try to make the heart calm. The Citta which is not calm will tend to be agitated continually and even when it is asleep it dreams of all sorts of things. If one's Citta thinks a lot it will create fantastic dreams and talking in one's sleep, for if one's sleep is not deep, dreaming will occur whereas a deep sleep is a sleep without dreams. So one trains to make the Citta calm down, but whether the Citta becomes calm and to what degree will depend on the ability of each person. If the Citta is very calm, there will be a great deal of happiness and this is the first step of the training. The value of the mind will then be apparent to the owner so that he can admire it at that time while it is peaceful, because there is nothing of greater value than a quiet mind. I would ask you to make your minds steadily overcome the difficulties and laziness, which are things that usually overcome us the whole time. We believe that we cannot overcome them because we have seen their power, but if we think we are able to fight them, and if we really do fight them, then the time will arrive when we do overcome them. We still hear of victories in regard to such things as sports and such like, but with regard to Kilesas (defilements) we only hear of giving in to them. Perhaps this is because we fall on our faces before the Kilesas and let them walk all over our backs. This religion shook the world because it was tested and proven by those whose hearts are pure. The Enlightenment of the Buddha shook his heart, that is, it shook the Kilesas in his heart just as if this world itself were shaken. Even though we have never seen or experienced any results from this religion, we will surprise ourselves when the Citta becomes calm because this initial training will greatly move the heart when the Citta and Dhamma come together in unreserved completeness of the Citta and of Dhamma. The word religion (Sasana) is not a trifling matter. It exists with everyone of us and is not just a thing of this person or that person, and it does not just belong to the Buddha. He taught us so that we would be good people and have worth appropriate to a human being. He taught that the virtue and value which comes from the religion is one's own wealth right up to the Path, Fruition, and Nibbana. This lies within the reach of each Buddhist who resolves to practice, and he can be one who possesses and savors the results of it endlessly. There is no finish or end as there is with other forms of wealth which are impermanent (Aniccam), unsatisfactory (Dukkham), and not-self (Anatta), and which someone has grabbed. Therefore, Buddhism belongs to each of us and not only to this or that ethnic group, class or caste. This is enough for today. I would now like to ask Ven. Paññavaddho to explain what he can remember. Questions and Answers Q1 M1: What is the Citta? Is it not attention? A: In the four Iddhipada (Paths of Accomplishment), "Citta" is attention and when it is combined with recollecting, it becomes mindfulness (Sati). Citta likes to go wherever it pleases and in whatever the Citta does, it is not afraid of doing wrong, nor is it afraid of danger. If mindfulness does not restrain it, it may stray and go for unchecked pleasure seeking. To make an analogy, the Citta is like an animal and mindfulness is like the person who trains and controls it. If the Citta which is possessed by Kilesas is trained and controlled by mindfulness, it will slowly become disciplined and the Kilesas can then be eradicated. When it is also accompanied by wisdom (Pañña) to investigate and extract the Kilesas, the Citta will become clearer and brighter and when the Citta becomes brighter and brighter, one will discover that the Citta is becoming more and more subtle and that it has more strength and power. The Citta can become pure through the practice of meditation, but one cannot understand the Citta merely by reading books, for one can only come to know the real Citta by practicing the way. Then one will gradually come to see the true nature of the Citta a little more each time until one sees it clearly and all doubts vanish. Practice is therefore extremely important if one wants to know the Citta, because one can come to know the real Citta absolutely clearly and eliminate all doubts by means of practice. There is no other way in which one can come to know. Q2 W1: People in England study Buddhism from books. They do not know that there is a Citta and Buddhism is not taught here according to the Satipatthana Sutta. The result is that people are led to understand that the Citta is mindfulness and wisdom. I therefore think it necessary for Ven. Paññavaddho to have the Venerable Acharn give us some understanding of the Citta. Ven Paññavaddho to the Venerable Acharn in Thai: People in this country understand "Citta" to mean thinking and that the Citta is divided into those forms of the Citta which come from seeing, hearing, & touching; in other words "consciousness" (Viññana). A: That aspect of the Citta which arises when something comes into contact with eyes, ears, nose, etc., and which knows and receives that contact is called "consciousness" (Viññana). It arises and ceases together with that contact. As for the Citta which waits and knows these things, it does not cease together with the consciousness when it ceases, it does not cease even though the body ceases, for it will go on and take rebirth in the future. There is no end to it if the "sap of the heart" which is the Kilesas and Ignorance (Avijja) are still in the heart. But when this "sap" which is the Kilesas, has been removed from the heart, there is an end to continual becoming and birth, as happened with the Buddha and his arahant disciples. Q3 M1: This "one who knows" which we call our selves, is not this "Atta"? Or is it not-self (Anatta)? A: If we compare the "one who knows" with stairs, such as the ones used to reach this room, then we will still have to take hold of them as "self" and let go of each step one after the other until we reach this room, which is our purpose. If at the beginning we do not cling to the self, we can go widely off course because we have not got any basis to hold on to. We have to make use of the self as the way which will lead us to the state of not clinging to self. Therefore, at this stage, we should not go thinking about self and not-self (Atta and Anatta). We must at first make use of self before we can reach our goal. The question of Atta, Anatta, and the Citta will be dropped of itself, just as happened when we climbed the staircase until we reached this room, when the problem of us and the staircase vanished of its own accord. Q4 M2: When we compare the Citta to the stairs, must we let go of the Citta in the same way we let go of the stairs when we reached the last step? A: When we have trained the Citta, we win to different levels and we let go of each level until we reach the last step. It then stops by itself and we do not have to force it. If one is going to do this, one must reach the level of "super-mindfulness" (Maha-Sati) and "super-wisdom" (Maha-Pañña) because this is the level which is suitable for letting go of the conventional world (Sammuti) in all its aspects. From that point on there is no more attachment or clinging in the Citta. Q5 W2: What are some of the benefits of meditation? A: One become calm. The heart is cool, peaceful, completely rational and self-controlled. One does not do anything which follows one's desires and which is contrary to reason. One will always consider what is good and what is bad, both for oneself and others. It makes one become a person who does not feel the Dukkha of gloominess always in his heart. The heart will have a basic[6] principle and will not drift about aimlessly as it used to. It is like a man who has a job as his basic principle or who has food and a house to live in and depend on. Such a person is not troubled. Q6 W2: How does one train oneself in meditation? A: One can use the method of Anapanasati or the method of repeating "Buddho Dhammo or Sangho." It depends on the nature of each person. The various methods of meditation will all bring calm to the heart, and even if one uses the word "death" as the preparatory repetition, this is also training the heart, for it is important that the Citta gets a feeling of sorrow and weariness of itself.[7] It will then see the evil in those things which the heart clings to, things which one loves or likes. Why, when we train the Citta, do we fix the Citta on only this or that object? In fixing the Citta on the breath, one should know the breath as it goes in and out at the nose all the time, but this is not a breathing exercise. This is like using bait to catch a fish — what one wants to catch is the fish. Or, if we make a simile of the Citta of someone who has not yet been trained, his Citta will be scattered in various places, like a fish net which has been cast into the water and spreads out wide until one can no longer see what it looks like. If we are going to know the Citta, we will have to take hold of the leader, that is, the string on the net which one uses to draw it together. When we pull on the leader, the rest of the net comes together until we can see it and hold it in our hands. The Citta is where we ourselves are. We are the owners of the Citta, but we cannot force it to become whatever we want it to be. We assume that form (Rupa), memory (Sañña), feeling (Vedana), thoughts (Sankhara) and consciousness (Viññana) are the Citta, but in reality, these aggregates can all be separated from each other, and we can begin to see this when we practice. Then we will be able to promote the Citta so that it improves or deteriorates. When we have practiced we will gradually see that the Citta is the "Lord of Birth and Death." If we make merit, practice generosity, guard our moral precepts and practice meditation, we promote the Citta so that it improves — it becomes brighter and is raised to a higher level. But if we follow our desires and are not afraid of demerit and unwholesomeness the Citta will do whatever it likes. Not being controlled, the Citta will deteriorate and meet with nothing but Dukkha. Even in the present (right now), when we are downhearted and we do not know what to do, we let go and are then besieged by Dukkha even though we are aware of it, and because people do not know how to change Dukkha into happiness the world experiences Dukkha, which is just what it does not want. The Citta which has been trained, which is freed from defilements and which is pure must still depend on the aggregates while they are alive. But the duty and work of one whose Citta is pure will only be for the good of the world. This pure Citta is called "arahant" or "arahat." The person who is an arahant has a Citta which is entirely pure in all respects. His Citta is completely free from anything which will cause it to be born again and it will encounter happiness which is entirely satisfying while there is still life. When he dies, it has absolute bliss and it has no Dukkha, nor any involvement with the mundane, relative world (Sammuti). Thus there is a saying of the Buddha which states "Nibbanam Paramam Suññam" which means "Nibbana is entirely empty" — of all Dukkha. But it does not mean that when one has attained Nibbana there is nothing left, as the world understands "emptiness" to mean. But one also does not "exist" in the way that the world exists. In other words, the happiness of Nibbana is happiness specific to Nibbana without any of the mundane conventions (and the pure Citta still "is"). If the Citta still wears the form of the aggregates when the defilements have been completely eradicated, it means that it has attained to freedom. Freedom (Vimutti) and the mundane world (Sammuti) are very different from each other. It is difficult to compare the world of Sammuti which has mundane conventions, with what has not — which is Vimutti. Buddhism has the purpose of teaching us to make our Citta pure so that we can experience the sublime happiness of Vimutti. Q7 W3: Yesterday Ven. Paññavaddho said that we must use energy in practicing meditation. Today you are talking about recollecting which has to do with the brain. I understand then that Citta means energy and brain — is that correct? Ven. Paññavaddho to the Venerable Acharn in Thai: Two or three days ago I explained that one must use energy in meditation practice. I also explained that if one is too intense the mind will be in turmoil and that one must make a mental note of it. A: In learning about and practicing the Dhamma of the Buddha, we must gradually use more and more mindfulness and wisdom from the very first stage of the training until one reaches the level of super- mindfulness (Maha-Pañña). One studies and practices meditation because one wants to make the Citta calm for the peaceful Citta is of great worth. Then even if one sleeps deeply, when one wakes, the Citta is still bright. But one does not always sleep soundly and usually one sleeps badly, and dreams and talks in one's sleep, then one wakes up feeling dull and sleepy. In sound sleep the Citta drops into the state of Bhavanga,[8] the place of deep sleep, where dreaming does not occur, after which the aggregates are rested and energetic and the Citta is cheerful. By entering Samadhi, the Citta can become completely quiet. The heart is then naturally happy and becomes strong so that in reading, thinking or doing other various jobs, the Citta will be clear and relaxed and when thinking it will be able to see through things more clearly than usual. Therefore, training the Citta by way of either Samadhi or wisdom in accordance with the principles of Buddhism is a good way to help one in one's work, for it does no harm to one's work which is contrary to what people generally understand, even though those who think like this are only nominally believers and know nothing about Buddhism. Therefore in working with perseverance so as to get results one must use hard work and determination, but these must be used differently in different cases. If one wants to attain calm one must use determination to aim for a single spot, in other words one must quell mental distraction. But if one is going to contemplate so as to know the Dhamma truths (Sacca Dhamma) one must use hard work, determination in observing and develop understanding in the Dhamma from various viewpoints. If, on the other hand, one is aiming for the arising of wisdom, one must use hard work and determination in the investigation of causes and their effects in various ways. Q8 W4: If one works and is tired and the mind is very distracted and dull, should one sleep or should one practice meditation? A: You should sleep, but this depends on circumstances. If it will help the Citta to be calm and help one to sleep well, then one should also practice meditation. When one practices until sleep comes, then the Citta will be peaceful and the body can rest. But one should not stop using one's usual method of practice if there is enough time to do it.

Third Meeting Tuesday, 11th June 1974 Questions and Answers Q1 W1: I have read one of the Venerable Acharn's books and came across the terms "Cittavimutti" and "Buddhavimutti." What do they mean? A: "Cittavimutti" is the term generally used for whatever Citta has freed itself from the Kilesas and become an arahant. "Buddhavimutti" is the term which is used only in referring to the Citta of the Buddha. They both mean that the Citta is pure. Q2 W1: I have read in a book that there are six consciousnesses (Viññana), that is, contact of the six external sense-objects (Ayatana) with the six internal sense-bases (Ayatana), and that there is a seventh consciousness. What is this other one? A: The six consciousnesses are the six external sense-objects coming in contact with eyes, ears, nose, etc., and then "knowing" — in other words, one knows that this or that thing has come in contact — this is the characteristic of the Citta. The seventh consciousness is "Patisandhi-Viññana" which does not become aware of anything, but takes birth (Patisandhi)[9] in a plane which is high or low, at such-and-such a time and place, depending on the causes which lead it on which are in the Citta. There is therefore a new birth, or re-birth. The Buddha taught us about the six consciousnesses so that we would not cling to things which we see and know, and so that we would know that they just arise and fall away and that there is no permanent essence in them. When we can supervise them, we will be able to see the seventh Viññana more clearly. There is only one form of this consciousness, and it is "Eka Viññana." To make an analogy, it is like the trunk of a tree and this is the part that matters when we want to make use of a tree. The other six consciousnesses are then like the branches and twigs which we cannot make much use of. We should therefore keep this in mind and take an interest in contemplating the "one Citta" (Eka Citta) which will take birth. One should also try to look after the Citta and make it clean, and raise it as high as one can in accordance with one's own level which one has gained from doing practice. Q3 M1: Viññana means "one who knows" and Patisandhi-Viññana means the Citta which is covered with both wholesomeness and unwholesomeness (Kusala and Akusala), and which takes rebirth. Then, to make an analogy, if one builds a house, it is better to be interested in the most important part of the house rather than the little insignificant things outside. Is looking at it in this way correct? A: That is correct, but one must contemplate the things that are connected with the Citta until one understands them, and lets go of them. Contemplate them in conjunction with the Citta which is the chief — the important one — until one understands both those things that are small and those that are great. Then contemplate all round in all aspects. Q4 M2: The Citta is the one which knows generally when one thinks over there or thinks here, and it brings these things together as Sankharas (compounded things) which are Aniccam (impermanent). But yesterday the Venerable Acharn said that the Citta exists, that it is permanent. Would you please explain more about this? A: The Citta, generally, of the ordinary man is impermanent, and it is permeated with mundane conventions. All things in the world which are mundane naturally come under the three characteristics of existence, which are impermanence (Aniccam), discontent (Dukkham), and not-self (Anatta). The Citta of the ordinary man still comes in this category, that is, it must change according to what is wholesome and unwholesome which leads to rebirth. The Citta which does not change, which is permanent, is the Citta which is pure, which has attained to the state of arahantship. It no longer has impermanence, discontent, and not-self permeating it like the Citta of the ordinary man. An explanation such as this is theoretical knowledge (Pariyatti), and it might lead to endless argument if one has not practiced. But going on talking about and discussing it will not bring benefit. If one practices and comes to see the truth of Dhamma for oneself, reading, listening, and discussing leads to understanding. But if that person has not practiced accordingly it will just go in the direction of argument. Because the Dhamma of the Lord Buddha has levels which are gross, middle, or subtle and it is better to speak about those things which will be valuable. What can be obtained from reading and what can be obtained from practice are quite different from each other, because remembering what one has read is quite different from the truth that has been experienced from practice. Even when other people speak of the results from their practice it is difficult for one to understand them until one has practiced and experienced more with one's heart. Then one's doubts will clear up of themselves. Q5 M2: Is there any way to eradicate anger from oneself? A: In the Abhidhamma, it is said that anger is the "Dosa root."[10] If I explain it to you, you will understand my explanation well enough, but actually getting rid of the root of anger is very difficult. One must rely on practice as the main thing because extracting the Kilesas must be done by means of the truth which comes from true practice. One cannot extract them with what comes from one's ability to remember what one has learned — which can be remembered well enough by anybody who learns — for the Kilesas are not afraid of this and they will still be there as they were before. Anything which enters and associates with us — whichever type of character we may have from amongst those which people have — is connected with and concerns us from then on. If we practice and try to eliminate the Kilesas, then eliminate them we can, for there were and are arahants who were once very angry men. We are common people who only know and understand this, but we do not yet have the ability to eliminate the root of anger. We must train the Citta to know how bad a fault hate (Dosa) is, then it will go by itself. If we try to get rid of it by just wanting it to go, we will not succeed. We must depend on practice and then we will see results coming steadily, which is called the right kind of meditation and suitable for the removal of that kind of Kilesa. Please understand that the Kilesas are not afraid of only remembering their names. Even though we remember everything about them in great detail, they still remain Kilesas which govern the hearts of beings in the world. They do not think about removing themselves to another place, unless one practices meditation (Citta Bhavana) and develops mindfulness and wisdom so as to be bold and strong enough to be able to drive them out. Then the time comes when they will break and scatter from the heart without any doubt, like the Buddha and all his disciples who eliminated the Kilesas by means of practice. The methods they used have been taught to the world down to the present day. I will explain sitting meditation. Why did the Buddha sit cross- legged in meditation? If one looks at it only superficially, sitting in that position is not very important and one can sit in any position that one wants. But if one is going to sit for hours, then one should sit cross-legged because the pressure due to the weight of the body will be evenly distributed. When it becomes painful, the pain will be spread out and it will not be excessively painful in any one spot. If one sits for a very long time, then it may become very painful, because sitting in meditation is extremely important work for those who are determined to get real results and they may sit for a long time, even for many hours. If they become too worried or anxious about their bodies, then the Citta will be weak. This will be dependent on the Dukkha of the body. It is important to make the Citta one's goal. Let the Citta do the work that is set for it, and have mindfulness in control of the Citta while meditating so that it does not wander outside thinking about this or that. The Citta which is always controlled by mindfulness will remain with oneself. It will be calm and will be clearly aware. The more one has mindfulness with the Citta, however good it may be, the clearer the Citta will be. One must therefore not allow the Citta to wander, or to be distracted. Q6 M3: A meditation teacher by the name of Alakamala has said that if we fix the Citta into a thing, we cannot attain to Vimutti. Why is this? A: Because things are things, not Vimutti. How can the Citta then reach Vimutti? We contemplate things not to get them, but to know them and to let go of them. Concerning the Path of the arahant (Arahattamagga) and Fruition (Arahattaphala), and speaking of mindfulness and wisdom as well, if one makes use only of mindfulness and does not make use of wisdom, one will not get results that are desirable. If one is going to be able to eliminate the Kilesas entirely, one must make complete use of mindfulness and wisdom — which are like tools. In making use of tools, one must know what to use with what, the way to use them and how. There can be a lot of mindfulness it is true, but people are deficient in doing what is their duty because they do not use wisdom as they ought to. The end result of this is that the full state that should arise does not. Being deficient in what is one's duty is not a good thing so the result one gets is not complete. Therefore one who learns about the Middle Way should always take into consideration what is sufficient — which is appropriate to the name of "Dhamma" — which is the Middle Way (Majjhima) that one has learned. Q7 M3: Must we practice meditation to get a balance? A: Practice meditation and see for yourself what is lacking. One should then develop the Five Indriya (faculties): Saddha (faith or confidence), Viriya (energy), Sati (mindfulness), Samadhi (concentration), and Pañña (wisdom) within oneself. When light falls on the surface of an object, the top of that object is illuminated while its underside is in shadow and dark. Wisdom is like the light which can truly penetrate, but what it penetrates is the Kilesas which cover the heart, so that there is not any shadow in the heart where Kilesas can hide or conceal themselves. This means that wisdom is powerful and able to investigate circumspectly throughout the darkness of all the Kilesas with ease and confidence until the Citta has reached ultimate Vimutti (Liberation). Q8 (Ven. Paññavaddho): Does this mean that we should carefully examine the five Indriya? If wisdom is strong it will penetrate throughout, like a light which shines completely through an object from top to bottom so that there is no shadow, which is Avijja (Ignorance), left at all. Is that correct? A: Cittavimutti is the completely pure Citta which has no shadow, for it is bright in all respects. If there is still some shadow remaining, one can call that shadow Avijja. The important thing is, that for the Citta to become pure all the Kilesas must be completely eradicated. Q9 W2: I would like to know what the Citta is? A: The Citta is "the one who knows." The true Citta has only one function, and that is "knowing." The Buddha always said that the original true Citta is clear, bright, and resplendent, but that Kilesas have become mixed or blended with it and so it follows the way of these Kilesas and has become murky. One must rely on mindfulness, wisdom, and perseverance to clean the Citta. When the Citta has gone beyond the state of clarity and brightness it will be pure, which means that it will have attained to the state of Vimutti. The word "brightness" (Pabhassara) refers here to the state of Vatta Citta[11] which is different from Vivatta Citta. In other words Pabhassara is "clarity and brightness," but is not yet the state of purity. The brightness which comes from practice is due to the Kilesas gathering together in just one spot. When the brightness which is the most subtle of the Kilesas has been passed by (overcome) by the cleansing process of super-mindfulness (Maha-Sati) and super-wisdom (Maha-Pañña), then the Citta is pure.[12] Q10 M4: How does one guard the Citta so as to keep it inside oneself? A: In wanting to know about the Citta, we must practice meditation to make the Citta calm. Wisdom can be made use of both internally and externally, but if wisdom is to arise and be astute, the Citta must be calm. If the Citta is calm, then we can know the characteristics of our own Citta. We should try to maintain the calm of the Citta for as long as possible and then we will build a firm basis for ourselves and become skilled so that we will be able to make the Citta calm whenever we want. The calm Citta will become continually brighter and brighter and it will know what Kilesas are present, and will have wisdom to eliminate and extract them. The Citta will then become still brighter until it can drive out the Kilesas by means of wisdom. This is the first step. Kilesas are coarse, medium, and subtle and the "knowing" which is formed out of these Kilesas is not the real Citta but only the characteristics of the Citta. We must use wisdom to follow and remove these Kilesas at all three levels and when we have done this until the Citta does not change, is not sad, or downhearted, and has none of the characteristics of the Citta which is covered by the Kilesas at all, this Citta will know that there are no causes left for rebirth in the future (Patisandhi). The Citta is then pure and need not take birth again. The Citta which has the germ of goodness and badness within it can be compared to a seed which can grow and which has the germ of life or the potential for development in it. This kind of Citta will therefore be born, die, and be born again and again according to the causes which it has itself made — good and bad variously. As for the Citta which is pure, it is constant (unchanging) and the germ of rebirth is no longer present. Regardless of whether one believes that after death there is nothing more, or that after death there is still something, if the Citta has the germs of goodness and badness present in it, it will be born again endlessly but if the Citta is pure and has no such germs, it will not be born. This is the way of it, but the permanence (unchangingness) of the pure Citta is not the same as the world understands "permanence" to mean, so there is nobody who can understand the permanence of the pure Citta correctly except the arahants alone. The Buddha practiced until he saw truly for himself. He did not make any wild guesses or just think about it as we do. Therefore the Buddha's Dhamma is absolutely correct and we can have absolute confidence in it. If we cannot yet attain to the level of the pure Citta then we should persist in doing what is good so that in whatever way this Citta is born it may be a good way. This will lead to development, and is far better than clinging to doubt and uncertainty which obstructs our way so that we live in vain without gaining anything useful, for it only sets up a barrier so that we are swept away or pushed down into the mass of the round (Vatta) of Dukkha. Q11 M5: Must one be born a human being in order to attain Enlightenment? A: Other beings do not have mindfulness and wisdom. Human beings have a lot of mindfulness and wisdom, but they must also have more than a normal amount of perseverance and energy before they can be enlightened and, therefore, not all human beings will be able to attain Enlightenment. Those who are born in the five Pure Abodes of the Brahma world will be able to attain the highest level of Dhamma with much greater certainty than the majority of human beings. If human beings do not make an effort to do good, they are likely to do things which bring them to a lower level. There are four groups of human beings (which can be compared to four lotuses): That group of people who are full of good characteristics and will soon attain Enlightenment when they get the right method of Dhamma. This second group will come after the first and they will also attain Dhamma gradually. They can be compared to those who are sick but who will be cured if given the proper medicine. This third group needs to be taught many many times before understanding will occur. They must practice regularly in order to be able to attain. If one compares this group to a patient; there is a way for him to be cured if he comes by the right medicine, and there is a way in which he can die if he is careless and likes to eat those things which are harmful to himself and which nullify the medicine's cure. This last group is least in everything that is good. But if it is evil they will fight to their last breath without giving up, because they are blind to everything so they do not know the fear of Dukkha. The Citta is like all other things — trees, children, etc; it needs nourishment so that it will grow and develop. The Citta, however, has to depend on its owner for the way it is nourished, so it will develop accordingly. The Venerable Acharn's Talk I am very pleased to be able to come here and answer your questions, but I am afraid that my stay here will be rather short, as I cannot remain very long due to the many duties which I have waiting for me in Thailand. Thailand is about 80-90% Buddhist and I have much to do in the way of meeting the people and my followers. It was necessary for me to prepare my work about three or four months in advance before I could actually come to England, and it is necessary that I return home quickly because of the many people waiting there. I am very pleased to have been received by our English brothers and sisters and I would like to come to England once again, but Aniccam, Dukkham, and Anatta make it impossible for us to be sure that we will have the opportunity of doing so. I hope that the Dhamma we have discussed here today will enable you to get the important "essence" (Sara) which will help you in your future practice. Ven. Paññavaddho has been in Thailand for twelve years and he speaks and understands Thai fluently. During that time I have tried to learn English from him, but I never really succeeded in learning it, so I am unable to speak to you in English during my stay here. I must have Ven. Paññavaddho translate for me. Q12 M3: The Venerable Acharn has had a chance to see the city of London, to see that it is a large and bustling city. I would like to ask if people can practice meditation in a city like this? A: Only the dead cannot practice meditation. As long as we are still alive, we will have the opportunity to practice meditation because we will have both times when we are busy and times when we are free. We are not burdened all the time. In speaking about human cities or countries, all of them are cities or countries of people who have mouths and stomachs and they have to run about busily finding remedies which they want for making up the deficiencies in their bodily well being, and there is bound to be restless confusion and milling about in the same way everywhere. No matter what house or country one goes to they are all running around busily in the same way all over the world because making a living compels them to be like this. The only place where things are not busy is in a graveyard, the houses of the dead, but who would want to live in an un-busy place like that! Even animals do not want to go there. Therefore, when we want to live in a bustling city like this, we must bear it because necessity forces us to do so as we know and see everywhere in the world of men and animals with mouths to feed who struggle to survive.

Fourth Meeting Wednesday, 12th June 1974 Questions and Answers Q1 M1: Yesterday you said that to get rid of anger was difficult, but that you would speak about it so that we would understand it well enough. Please would you explain it further today. A: Try and see the fault of anger, then you will be able to drive it away. When other people show that they are angry with you, you do not like it and you see it as bad; and when you are angry with others your behavior and attitude is bad and the results which come from it are bad. But it is probable that you will not feel in yourself that it is bad. Usually if one knows that something is bad and dangerous to oneself, in the future one will not do it; but if one thinks that it is good, or if one does not consider the fault of it and one goes on doing it because one gives way to the emotion of anger, one will not be able to get rid of anger. In fact this will only increase one's anger and make it stronger so that it will constantly harass oneself and bring trouble and harm to others. Q2 M2: Sometimes, is it not appropriate for one to show some anger? A: Anger is "hot" but people tend to think that it is good and they like displaying it. If anybody does anything against one's wishes one becomes angry and if one does not control one's emotions they get stronger and stronger. Have you never felt sometimes that you get angry with yourself because you do something which does not keep up with the speed of your own mind? The feeling of anger makes one troubled (hot), not calm and cool, and the characteristics that display anger are not pleasant to see. Letting go and allowing anger to arise continually without in any way trying to quell it or get rid of it leads to it becoming part of one's character and because this is an increasing tendency, from where will one get peace of heart? If anger was a fertilizer that one puts round a tree, one should be angry when one wants fertilizer for the tree. But if one cannot use it in place of fertilizer, or as a fertilizer, yet one still likes to get angry, it is not appropriate. Q3 M2: If one has been treated unjustly, as for instance, if one is blamed when one has done nothing wrong, what should one do? A: You should act appropriately with reason. The Lord said that to act in any way which is led by greed, hate or delusion is bad. Again, if others do what is wrong and you are in the right and good, then you let go of your mad emotions and do to them what is bad, then having been good you will become bad also — which is a bad thing for all people who are concerned about virtue. If you want to be a good person you must hold back and refrain from anger. Search and think out a way that is suitable for you to act towards whoever has done wrong to you without acting in such a way that other people would see you letting go and becoming a bad person in the same way as the party who has done wrong to you. Q4 M2: If one is angry and does not show it the other party may not be aware that one is angry. Should one not therefore react to what they are doing with a show of anger so that they do not act in that way again? A: Displaying anger is not a good thing and you should think out and look for a good way of talking together in terms of causes and effects — then you can attain valuable results without arousing anything blameworthy following from the initial trouble. If there is discussion without the emotion of anger you do not bring madness into your speech and the other party will understand and be able to accept and agree to do what you want willingly. The incident will then improve and not flare up and get worse — like using clean water to wash some dirty things — you can wash them clean and not make them more and more dirty. Displaying a demonic face, as you mentioned, is not human, for you become demonic as well. Q5 M3: If one does not show any reaction, how will one be able to restrain oneself? A: If you restrain your heart you can restrain yourself. But generally people do not restrain themselves and they like to let go their emotions. Scarcely anybody is interested in patiently retraining their own anger. You must examine yourself thus: "What is it that I like or dislike? That which the other party does to me makes me angry and I restrain myself and do not display any abnormal behavior. I investigate so as to correct myself by thinking of the way they feel so as to find out if I have done anything that would make them angry. I cannot recall anything that I may have done so if they are in the wrong I am not in the wrong, they make a show of anger but I do not, their heart is troubled (hot) within them and other people will see for themselves that they are bad, but I do nothing bad." Because you do not show any reaction by answering them back you increasingly become an admirable person. But nobody admires a person who gets angry, saying that he is good because he is clever at getting angry. When one gets angry with someone, who is going to admire this and say that one is good because one can get angry and because one has got angry with this person? Anger is not a good thing, and people everywhere in the world are afraid of it and tired of it. Even animals recognize anger and quickly try to avoid it and hide from it. They are afraid of anger which is a poison more harmful than fire. Anger should therefore not be encouraged — in fact one should look for a way to quench it until there is none left. Q6 W1: Why is it that when one meets some people for the first time one immediately feels that one likes them or dislikes them, even though they have not yet done anything to one? A: Anyone who is not dead is likely to have such feelings. Therefore it is normal when one sees anything, to have feelings of liking or disliking and there is nothing harmful in this, because the nature of people who have Kilesas is generally speaking like this throughout the world. As long as one does not show it outwardly, it will be almost as if nothing has happened. Q7 M2: Is it better to immediately throw off the dislike for someone or to develop friendly feelings (Metta) towards them? A: If you can throw off the dislike, this is good, or if you can develop Metta towards them it is also good, but generally people do neither for they go and do things that they should not do. If one feels anger for anyone and one dislikes them, and if one sees the fault as being in oneself, seeing that it makes one uneasy in one's heart, one will get rid of that feeling entirely. Therefore to go straight to the point one must before all else examine one's own faults or the faults which will arise or have arisen in oneself, then get rid of that feeling entirely. When one begins to practice this form of Dhamma at first one does not understand oneself, one only has feelings about external things and one has likes and dislikes. One begins to observe other people and one sees how angry people display the characteristics of anger and one does not like it. So then one tries not to produce such characteristics towards other people. Acting in this way one begins to understand one's own Citta. When one does this often one's awareness will arise more quickly and awareness of oneself and one's Citta will also arise more quickly, so that as soon as one is the recipient of someone else's display of anger, in whatever way it may come about, one knows oneself and one can quell one's emotions. In this way one can get rid of one's defilements (Kilesas) little by little and reduce the Dukkha and anxiety in one's own heart. Being dissatisfied with anything is nothing but Dukkha, which accords with the Dhamma that the Lord taught, but we generally oppose Dhamma — being that which is right, good, and proper — so we generally find Dukkha all the time without feeling any dread of it; and not being in dread of it leads us to encounter Dukkha again and again. Q8 W2: How should one correct the anxiety and agitation that one experiences due to an excessive concern for other people? A: Whatever you do or feel to excess is bad and it is a cause of Dukkha. If you are bound to be responsible for someone in a given situation and you think about it circumspectly, trying to think out and correct any problems which may arise and normally not thinking anything beyond what is happening in the present, it will be enough to calm, quell and prevent the agitation or anxiety for that person increasing excessively. The word "excessive" should be understood to mean "that which is beyond what is sufficient," and this always causes nothing but Dukkha. In addition, those who are concerned with reasoning about the basic meanings of Dhamma should always be wary of this. Q9 M3: When dislike arises should one use the same method to get rid of it that the Ven. Acharn said should be used to get rid of anger? A: Yes, do it by whatever method gets rid of the disliking. Whichever method it is, it will probably be correct for this purpose. Q10 M2: (This question was virtually the same as question 9.) A: At this time we have spoken about liking and disliking because they have arisen in our discussion and they should be cured in whatever way they can be cured. But we have not yet got as far as speaking about Kamma and the results of Kamma (Vipaka). Q11 W3: In doing Samadhi practice by walking Cankama, how should one go about doing it correctly? A: Tan Acharn Mun suggested that there are two factors which should be adhered to: Walking from east to West, or walking at an angle to the East- West line (so that the sun does not get in one's eyes). One sets the Citta to do work of one kind or another and then one watches the Citta to make sure that it only does that work, and one prevents it from getting distracted and going elsewhere. One must look on that work as being the object of one's attention (Arammana). For example, one method is to take the raising and lowering of one's feet as this object while walking, in which case one must do just this, because this is the work that one has set the Citta to do. If one uses any other method one will have the corresponding object upon which to fix one's attention. When contemplating Dhamma one should go on until one comes to the end of that aspect of Dhamma that one is contemplating and one should have mindfulness associated with it in every bodily action and position. The various forms of practicing this Dhamma do not in fact conflict with each other. But a person who practices is likely to be prejudiced and to see his own methods as being right and other people's methods as having no value, so then quarrels start, or they boastfully say "Whose is the better way? It is better to do it our way." Another person who takes it up and uses that method may find it unsuitable to him and it can be wrong and unsatisfactory. When one takes up and for some time practices a method using which other people have practiced and gained good results, it can happen that one gets no good results for oneself. Therefore the practice of the Dhamma depends upon the individual characteristics (Upanissaya) of each person for one person will like it this way and another will like it that way. Q12 M2: If one has used one method for a long time and later on someone comes and recommends another method, should one continue using one's old method or not? A: If you have gained skill in using any given method and if you are satisfied with it and have gained the results of calm and a peaceful heart, you can go on using that method. In practicing this method of meditation, to begin with the Dhamma object of attention (Arammana Dhamma) is of one sort, but as one practices regularly going on and on the Citta will change its awareness of itself.[13] Therefore to begin with one must give the heart a basis to hold on to for the Citta to become calm initially. Later on one may change the method one uses, but the method by which one has gained results is important and one should hold on to it as a basis in one's practice. One must however not vacillate back and forth listening readily and believing easily when anyone says that this or that is good and following what they say even though one gets no results. Q13 M4: Doing the method of paying attention to the feeling of rising and falling of the abdomen as one breathes in and out gives rise to strange feelings. Why is this? A: If the Citta is firmly paying attention to the rising and falling of the abdomen there is nothing to arouse such strange feelings. But because the Citta is off guard it goes away and gets to know about whatever is in the direction where it goes. You must make it return to the original object of attention and make the Citta do its work just associated with that object. If you release the Citta, letting it go continually wherever it likes, it will never stop deceiving its owner in all sorts of ways. Finally you will not be able to find any firm basis or anchor for the Citta and its basis will become adrift. Q14 W4: In doing Anapanasati one keeps one's interest on the breath going in and out, but if one hears a sound from outside the watching of the breath gets lost. I was told that if I heard any sound I should think, "Hearing, hearing" and then go on doing the practice, but I feel that it is difficult for me to enter Samadhi. A: That method that you talked of at first is good and there is no need to increase the burden more than necessary. In other words get the Citta to stay with the in and out breathing. For the latter part of your question in which the burden of the Citta is increased such that as soon as a sound is heard the Citta must "Know, know" and then return and set up the practice as before, if there is something which breaks into the practice often your Citta will be too slow and it will never be able to keep doing the work which it should be doing. When one is at the stage of a beginner in doing practice, the Citta still has not much strength and to increase the burden of the Citta greatly is not good. It is like getting a child to do work which must be gradually explained in each of its aspects. If one explains how to do too much of it all at once the work is too difficult, then laziness will arise and the child will probably dawdle over the work. The Citta is like this. Q15 W2: Can one contemplate parts of the body while walking Cankama? A: To begin with one wants to get the heart calm. If the heart has attained a state of calm, then as soon as the Citta has withdrawn from the calm one can set the Citta to contemplate and to develop understanding step by step. It may go on beyond one's own understanding and one must not then be anxious about whether the Citta will be calm or not, but press on with the contemplation further. This work of the Citta is firstly for the attainment of calm and secondly for getting rid of the defilements (Kilesas) internally. But when one is contemplating so as to attain understanding and skill in the parts of the body, mindfulness — that which controls the contemplation — is essential, just as much as it is when doing Samadhi practice to attain calm. Mindfulness must be present to supervise the work all the time. Q16 W2: Which aspect of the above two is contemplation of the body? A: Contemplating internally and externally so as to get rid of the defilements when done consistently is work of "Citta Bhavana" and is insight (Vipassana). If one is able to contemplate, enthusiasm for doing the contemplation arises of itself. If one does this a great deal one will have to turn from it to rest the Citta, making the Citta calm by dwelling in Samadhi for a while. Therefore one must first of all practice Samadhi for calming the Citta and one must become skilled at it so as to increase the strength of the Citta to practice "Knowing with Insight" (Vipassana Ñana) and also to use Samadhi as the method of resting the Citta so as to continue the work until super-mindfulness (Maha-Sati) and super-wisdom (Maha-Pañña)[14] arise. The Citta will then have courage and ability and it will have mindfulness and wisdom to get rid of the defilements — and this is what makes up "Magga" (The Path). When one has reached this stage, all laziness will have disappeared, one will be able to do Citta Bhavana (meditation) so that one forgets time and sits for long periods and then one attains results which are of high value. When one has sat for a long time one then walks while contemplating so as to change the posture. One uses super-mindfulness and super-wisdom to go on curing doubts and problems until there are no more defilements left to cure. One will then understand by oneself that the Citta and Dhamma have penetrated each other. Thus the way of practice can help to arouse knowledge and understanding of the Citta this way. The Citta is a very important thing in a person. For one has already been born and the Citta is the entity which has caused one to be born as a person, good or bad and high or low. When the Citta is the chief cause of this one must rely upon those things which influence the Citta for one's future state. If it develops well one can rise up until one reaches the stage of "Sugato" — one who has great happiness. But if the heart accumulates bad things, even without knowing that they are bad, the results which one gets will be bad all the time. If one practices Dhamma well there will arise a sense of well-being in one's heart. People generally do not know the reason why we receive Dukkha nor when we will be free from it because we are not aware that we have done bad things nor when we did them. We just see the results of them which arise as Dukkha at the present moment. But in this case we ought to try and choose the work for the Citta to do. If it is evil and "Akusala" we should avoid it completely. If we are used to doing such things we should try and find a way to abstain from them and we should promote what has value and is good even though it may be difficult to do. Thus we gradually train ourselves going on like this until we become used to it, meanwhile using wisdom to drive us on. But lazy people and those who do not like what is good are no use at all because they have no wisdom to drive them on. If the people love what is good, wisdom compels them to do good until the Citta is used to it. Then results of calm, peace of heart and happiness will come. It may also happen that something strange and wonderful of a different kind arises spontaneously in the Citta. We are not normally acquainted with such wonderful things, but they will arise from the practice of what is good — the important thing being the practice of Citta Bhavana (meditation). As for the above good person he has only virtue. He is not distracted and he is not at cross purposes with Dhamma, with anybody, nor with anything, as far as and including his own heart. But because his heart does not have any power of control to make the heart, body, and speech go in the right direction — the direction in which it should go, which leads to those results that bring happiness — he must purify and cure his Citta and try to get it to work using the methods of meditation practice (Citta Bhavana) which causes the bad things within him to disintegrate. Those things which are dignified and noble will then develop and increase in the heart, which is appropriate to the value of the Citta — which by way of nature has a very high value. If one trains one's Citta one will agree with one's own Citta before anyone else[15] and if one practices and follows the way that the Lord Buddha taught one will be a clever person. But if one practices and follows the way of someone who does not truly know, it is like the blind and foolish leading the blind — they cannot walk the right way to reach the goal, the end of the road which is desired. If one is not prepared to let oneself be led by someone who knows the way, then the more one acts in this way the more stupid one becomes, the more one lacks cleverness and one will not see those results which one desires. Cleverness must depend on mindfulness and wisdom in looking for reasons. People in this world do not become good on their own without doing anything; they must rely upon learning and they must have training. Training raises the Citta higher and if one does not have training one's Citta cannot go higher and the defilements will pull the Citta down until it cannot escape. But the Citta which has trained well can get rid of the Kilesas and this has the highest value.

Meeting at Cambridge Thursday morning, 13th June 1974 Q1 W1: I used to practice Zen meditation (Samadhi). I was told to count my breaths from one to ten, back and forward. I was then given a Koan,[16] the word "Mu" which means "empty." I was told to concentrate on the stomach region, on the blood in the stomach and to have the Citta spread out into the stomach. As soon as I did this a little I would feel tense in the face, eyes and head, and then I would get headaches. While sitting in meditation there was a lot of noise of the beating of drums and gongs. I tried to relax the body but I could not and now I only have to think about sitting in meditation and I get a headache. I would like to know why this happened. T.A. Questions: Before you began to feel tense in the face and head, was your Citta fixed on the noise or at the stomach? W1: It was fixed at the stomach because I had to meditate on "Mu" and then concentrate my energy to go down into the stomach. A: What happened concerns the physical body and it was your own reaction. I understand that you were too determined and so you disturbed the body, as if you were having a fight with it. You should ask your teacher, who taught you to arouse such an obstacle, how you should cure it. W1: The teacher would only help while one was staying at the monastery. Having left the monastery he does not contact his followers by letter. I have now turned to the practice of Anapanasati. A: You must persist in investigating and searching for the reasons why this occurs and change the method (of practice) to whatever is shown by these reasons to be suitable to keep the Citta constantly in the present; this may be the way to cure it. Q2 M1: What is mindfulness (Sati)? A: In taking hold of anything one must know that one takes hold of it. This is mindfulness. Q3 M2: In school the teachers ask what Buddhism teaches about the creation of the world? A: Buddhism teaches people to cure their problems and to go on reducing their Dukkha stage by stage. It is, for example, like when one comes into this house one first of all opens the door; one does not tear the whole house down. Or again, when children begin school they learn step by step, class by class, so they go higher and higher gradually. But if one tries to teach children who are just starting at school about things that are far above their heads it is no use at all. Knowing about the creation of the world is useless in the same way. Q4 M2: In taking the Triple Gem (Ti-Ratana) as one's refuge (Sarana), where it goes "I take the Buddha... the Dhamma..." I can understand this sufficiently well. But in connection with "Sangham Saranam Gacchami," does this mean that we should take the Sangha here as our refuge? For England still has no Sangha, so what should we do? A: "Buddham Saranam Gacchami" means to take all the Buddhas to be one's refuge. "Dhammam Saranam Gacchami" means to take the Dhamma that every one of the Buddhas taught to be one's refuge. "Sangham Saranam Gacchami" means to take the Savaka Sangha of every one of the Buddhas to be one's refuge. The Savaka Sangha means those who are: "Supatipanno" — who have practiced well; "Ujupatipanno" — who have practiced correctly, in accordance with the Vinaya that each Buddha laid down, without evading the rules of the Vinaya; "Nayapatipanno" — who practiced for the purpose of knowing clearly and seeing truly — and who let go of everything with "Samicipatipanno" — having practiced Dhamma in ways that are appropriate to Dhamma and having practiced those things absolutely rightly which are the duty of a Bhikkhu. The Lord told us to take these as the refuge. The Sangha nowadays who practice in the way described above may be taken as a refuge, this being a kind of by-product, because the Sangha who practice properly are within the circle of the "SANGHA." This is the way the Lord said one could tell whether the Sangha exists which one can take to be a refuge, or not. Q5 M2: In England it is very difficult to find the Sangha. A: If one takes the Sangha as being that which has the characteristics mentioned above, then it is difficult to find in any country! Q6 M2: Why, when the precepts are given, must one speak in Pali? A: When the Lord Buddha taught Buddhism he used the Pali language and it has meanings accordingly, but if one considers that one understands these meanings one can use any language that one knows. If one agrees that the "language of the heart" is the important thing, the manner of what is socially acceptable, so if we consider Pali to be the language of the heart, when we speak any given word others who have differing native languages can understand it in accordance with their own language and society. This is good, isn't it? Q7 M3: The Laws of Kamma and the laws of science are opposed to each other, are they not? A: What do the laws of science say? I will speak first about Kamma. Kamma is what people think, say, or do, which is good or evil or between the two — neither good nor evil. Having acted accordingly the result will follow, the result being good, evil or between the two respectively. M3: Science is not concerned about good or evil or the future. A: Having learned science can it cure hunger? When hungry one eats and becomes full. The way of Buddhism aims to cure Dukkha, so if one has anything that is Dukkha it aims to cure that and the principles of Dhamma in Buddhism have various different levels, from those which are simple up to those which are rarely achieved. Q8 W1: I now want to learn how to do Samadhi and I want to know myself in a new way, but there is that obstacle of the heart which I mentioned before. How can I cure it? A: I sympathise with you, but to tell you how to cure it is difficult because the way of practice differs from what we do. If the teacher has taught a way and the pupil learns and acts in that way accordingly, how can one be sure that the way he taught is the right way? One must search for the basic principles which can make one sure that the goal at the end of the path is the same as the Buddha taught. A basic principle which I can give you which is common to all ways is as follows: "Do not let your Citta go out externally." When the Citta is outside there are things which fascinate the Citta, so one must then train oneself to concentrate anew (internally) and do this time after time. One does not know whether those things come from one's own heart — or from where they come. But if they are lovable things and beautiful one then loves them. If they are loathsome things and what is more important, fearsome things, one will be afraid. Therefore in order to guard against fear one must look after the Citta and keep it inside and arouse calm internally and peace of heart. Q9 W1: Nowadays our world has nothing but confusion and deterioration and society is changing. How do you think it can be changed for the better? A: That the world and society are changing is natural. Society is made up of the people in it and the people in each society must investigate and find out what is good, what is undesirable in their society, and how it should be corrected so that it will be right and proper. Someone outside that society does not have enough knowledge and understanding to think out how it should be changed.

Fifth Meeting Thursday, 13th June 1974 Talk on Dhamma The extent of our interest in Buddhism is because of our interest in ourselves, in those who are associated with us in our surrounding environment and because it shows how we should act towards ourselves and towards those people and things. As for the Sasana (The Buddhist religion), it is neutral, for if we remain silent and disinterested it remains "unclaimed wealth," because the Lord Buddha bestowed the Sasana impartially on human beings and on Buddhists which includes us here. The Sasana can become the wealth of people at each and every level depending on the interest taken, the taking up and doing of the practice, disciplining the body and using these as food for the heart in the way which accords with the teaching of the Lord. The results of this will be a calm and cool heart, the extent of which will accord with our standing[17] and level of development. So the Sasana cannot be separated from ourselves, for it is like a path which goes to various locations. For us the path is the thing that is necessary, for whichever point we intend to go to we must study and learn how this path leads us on and what is its destination, for if it does not go to the right way it will waste a lot of time. The way of Buddhism is the way of calm. It is "Niyyanika Dhamma" — "leading on" those who practice so that they can get free from Dukkha in accordance with the level of their Dhamma basis (Bhumi) and Citta basis. When people, who are living in a state of confusion, who are discontented, who do not know what to do, and who do not know how to get rid of those things which are unsatisfactory, have taken the Sasana as their guide, their behavior and practice becomes correct and dignified. Therefore the Sasana is necessary for us who want what is correct and dignified. The problems which concern ourselves and the Sasana are our own problems. In other words, we are bound to be born, to meet with Dukkha and hardship, and to die. Our problem is: having been born, how should we act so as to be trouble-free and contented without accumulating Dukkha and trouble for ourselves — or making trouble for others and for society generally? Because our knowledge of how things work is not sufficient for this. Death is a thing that nobody wants because of the fear that one will be completely destroyed and that one will get Dukkha and hardship which may come to one after one is dead. If one is still alive one knows the meaning of being destroyed so people in the world do not want to die. But if it was known that after death one would experience ease and contentment everyone would want to die now because there are things that we hope to get, having greater value than what exists here, waiting for us if we get rid of the container — which is this body — and this life may be a barrier to the wealth which one will get when one is dead. But if people are still not sure whether after death they will come to destruction, or to happiness and contentment, they do not want to die. The principles of Dhamma stand unshakably on their own.[18] They are certain and can be accepted on faith. The speech of the Lord Buddha is correct and accurately spoken and comes from his purity of heart. Every aspect of Dhamma the Lord Buddha knew for himself before he gave it as a teaching to other people. He had practiced and attained the fruits of it which satisfied his heart and he taught with purity of heart filled with Metta for all beings. Therefore the Dhamma is a Dhamma which gives hope to those who practice it willingly. When we have practiced it wholeheartedly, hope will become clearly apparent to ourselves. One who practices Dhamma — that is, practicing in his own heart rightly following the principles of Dhamma, can see the results appear in himself with certainty. Having come up against the principles of Dhamma which one has put into practice, one's former knowledge which was uneven and inconsistent is all overthrown — or so it seems to the heart. However long one's life will be one will then never be afraid or timid because one knows how one has practiced and how it gave results step by step. When this life ends, wherever one is born again, whether one receives Dukkha or Sukha in whatever way, it is already clear to oneself and there is no room for doubt. Therefore one who practices following the way of the Lord Buddha can cut off all fear and doubt and there remains only the entire truth and a life of happiness and contentment without trouble. Therefore one should learn about one's own problems so as to bring them to an end and the Sasana will help to arouse hope for oneself. Questions and Answers Q1 M1: I would like to know about the practice of Dhamma so that when one grows older one will not get troubled and agitated. A: We see things on the road along which we are going. Wherever we are going to, and wherever we have reached, we thus know that we are going the right way or the wrong way. We cannot correct the way we are going at the moment — it would be a waste of time. If we have decided what destination we are going to, we first of all learn the way and then we go that way — and we go the right way and there are no problems. Buddhism teaches us to avoid things which are dangerous, and it teaches that the Citta should have its own basis (foundation), and then it will not waver or be afraid, nor doubtful about death and how it will go afterwards. Nor will it be interested in thinking about anythin