Dhamma Medicine

Dhamma Medicine

By Buddhadasa Bhikkhu

 

The first thing we would like you to realize is that Buddhism, or Dhamma, is a medicine for curing disease. This is a strange and special medicine because it can be taken by anyone, regardless of religion, nationality, ethnic background, education, class, or language. Anyone may use this medicine, for Dhamma is like those modern drugs that cure physical ailments. Such drugs can be taken by people all over the world, no matter what their religion, race, sex, profession, or language. Although we come from different cultures, we can use the very same kind of medicine. Take aspirin, for example. No matter who and where we are, we can take a few aspirin to get rid of a headache. Dhamma is the same. It is the universal medicine.

We like to say that Dhamma is a medicine for disease or roga. I would like for us to use this Pali word "roga," because it has a clear and useful meaning. Although it's usually translated as "disease," roga literally means "that which pierces and stabs," thus causing pain. We don't really know where the English word "disease" comes from, so we prefer "roga." Its meaning is certain and appropriate: stabbing, piercing, skewering. Dhamma is something that can cure this stabbing and piercing of roga.

The roga with which we're most concerned is spiritual. We can call it "spiritual disease." Physical disease pierces the body; spiritual disease stabs the mind or spirit. Dhamma is the latter's remedy. If we have no spiritual disease, to come and study Dhamma is a complete waste of time. Hence, everyone must look closely in order to know both kinds of roga: physical disease, roga of the body, and spiritual disease, roga of the mind, heart, or spirit. Then, look within yourselves -- right now! -- is there any spiritual disease in you? Are you free from disease or merely enduring it?

We begin our study of Dhamma by getting to know our own roga. You must look and search within yourself until seeing and discovering how spiritual disease afflicts you. To do so, you must look inside! If you don't, you won't have a proper beginning to your study of Dhamma. Unless we understand the roga from which we suffer, we will only study Dhamma in a foolish, aimless way. Actually, most of you already have some knowledge about your spiritual disease, but for most that knowledge will be slight, scattered, or unclear.

Let's talk about the disease a bit more in order to clarify it. All of the problems which disturb the mind are problems which arise from aging, illness, and death. These are the first symptoms of the disease. Our minds are disturbed and pestered by problems that result from the fact that we all must grow old, fall sick, and die. These problems are the first thing to look at. Next, there are three general, miscellaneous problems: we get separated from the things we love, we experience things we dislike, and we have wishes which go unfulfilled. These are general problems leading to spiritual disease. Before anything else, each of you must know these problems or roga as you actually experience them within yourselves.

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When the world is just a joke

When the world is just a joke

Phra Paisal Visalo (May, 2006) www.budnet.org Translated into English by Surutchada Chullapram

Humankind possesses the power of creation. We have invented numerous innovations, but eventually our own creations return to ‘create’ us back by influencing our thoughts, behaviours and lifestyle.

We developed technology only to let it run our lives by dictating the way we live, our hobbies and our life goals – for example, when we aim to have our own car before the age of thirty. Technology even dictates the way we express our love and relationship with others. 

Similarly, we set up the value of gold (or diamond) so that eventually gold has become the standard which assesses our value in society. Imagine the way you might feel if you go to a fancy social event without any gold or diamond jewellery.

To take another example, languages are human’s invention. However, at the same time humans are also the invention of languages. Our views and feelings are much dictated by languages. We feel differently when we are called ‘sir’ as opposed to ‘tramp’. The power of language is not limited here as it also intricately, deeply but unnoticeably controls our thinking process and our opinion about life. 

Amongst those powerful words is the word ‘my’. We usually call things that we have ‘mine’. This word really makes us think that these objects are actually ours, in the sense that they are under our power and control; that we can direct them in any way we please; and that they will always be ‘ours’ forever and ever. Sadly, this is not the truth. Even more sadly, whatever we think is ‘mine’ actually ‘owns’ us. We, in fact, ‘belong’ to them and not the other way round.

When we buy a nice shiny new car; as soon as we think it is ‘ours’, we will fall under its control, in the sense that we will always be worried about it and taking care of it. We are so controlled by that new car that we can not stop being worried if it is parked somewhere unsafe. We would definitely be upset if the car is scratched, and even gone crazy if it is stolen. Have you started to see who controls who?

Therefore, anything which we think is ‘ours’ is in fact our boss, our controller and our owner. As soon as we think that the money we have is ours, we will then become its slave. We will do everything to protect it from, say, thieves, even if our lives are endangered. Apart from that, we are most likely to work very hard in order to make more money – not unlike a slave who spends his life filling his boss’s treasure chest. This urge to ‘make money’ is an uncanny addiction, so that many of us forget to use the money but focusing on making it. In a way, the money is using us. 

The power of ‘my’ extends beyond material possession to human relationship. If we start to think that another person is ours, we will suddenly fall under that person’s control. Our lives, happiness and unhappiness will depend on what the person does or says. Very often, people commit suicide just because this special someone acts in a cruel heartless way. All these start from our own thoughts, that this is my lover, my parent, or my child. 

A mother always complains because her son spends too much time on computer games. The son gets annoyed and decides not to speak to his mother, but to spend even more time in front of the computer screen. One day, the mother can not stand it any longer. She demands that he speak to her, otherwise she will kill herself. The boy’s silent response causes so deep disappointment in her heart that she actually commits suicide. 

In this case, the more the mother thinks that her son is ‘hers’, the more she falls into his power and the more she becomes unhappy, as a result of her own expectation. Her thought has destroyed herself, and perhaps others around her. 

Look carefully, there is nothing in the world which, upon becoming ‘ours’, will not assert control over us, even our own thoughts. We always think that our thoughts are ours, but in fact they are rather outside our control. There are many things which we want to forget, but they always come back to haunt us. Another example, when we hate someone, we can not stop thinking about that person, although that is something we do not want to think about at all. 

Thoughts are like beings. Once they come into existence they want to remain that way. This is why they try to make us think about them as often as possible, so that they do not disappear. The more we think, the stronger the thoughts become. Notice that when we are by ourselves, stream of thoughts flows continuously as they are tricking us to keep them alive. Apart from that, they also want us to protect and defend them against any opposition. This is why we argue with those who disagree with our opinions. Sometimes we even have to wage war, in order to defend our views, be it religious or political. The fact that we allow our thoughts to push us into killing must indicate that we are under its power. 

The strange thing about thoughts is that once we attach to them, they can push us into doing many things, even if these things yield adverse effects on us. To take another example, a man really adores his own back garden. He spends a lot of time on it, and tries to make it looks perfectly at all times. He does not allow anyone to walk on his grass on fear that the grass might be damaged. So, does the back garden belong to him, or does it, in fact, own him?

One day he discovers that there are moles underneath the garden, damaging his beloved object. He tries in various ways to get rid of the moles, but to no avail. Eventually, he decides to fill the moles’ holes with petrol and burn them all up. The moles die, as he wishes, but his garden is also totally destroyed.

When we want to triumph over someone or something, this thought will push us to the limits and tell us to do anything in order to win, regardless of what we might lose in the process. Isn’t it true that very often, things that we lose are those we love the most?

Why is it that once we think that something belongs to us, be it money, people, thought or fame, that thing takes control and we become theirs? The answer is our attachment to them. Once we are attached to something, we can not help but be affected by it emotionally. It can make us happy or sad. Maybe we should try to control it, make it subject to our will? However, how many things in the world that we can truly control? We can not even control our body in the sense that we can not stop the aging process, nor the illnesses inside it. Nor can we control our mind, we don’t even know what we will be thinking in the next minute, let alone calming it down (for example, when we are angry). Therefore, the more we try to control, the unhappier we may become. We might think that we gain some happiness from the control, but this is only momentarily. Then we are back to unhappiness again. 

The more we want, the more we lose. The more we think that we are the controllers, the more we become the slaves. But once we let it go, we will get it back. When we are free from attachment to everything in the world, it will come back to us and belong to us in such a way that does not cause any pain or unhappiness. This is the truth of the world. It may sound like a joke – the world is just joking on us.

The Best Way From http://www.visalo.org/englishArticles...

 

The Two Faces of Reality

A Dhammatalk by Ajahn Chah

The Two Faces of Reality

In our lives we have two possibilities: indulging in the world or going beyond the world. The Buddha was someone who was able to free himself from the world and thus realized spiritual liberation. 

In the same way, there are two types of knowledge - knowledge of the worldly realm and knowledge of the spiritual, or true wisdom. If we have not yet practiced and trained ourselves, no matter how much knowledge we have, it is still worldly, and thus cannot liberate us. 

Think and really look closely! The Buddha said that things of the world spin the world around. Following the world, the mind is entangled in the world, it defiles itself whether coming or going, never remaining content. Worldly people are those who are always looking for something - who can never find enough. Worldly knowledge is really ignorance; it isn't knowledge with clear understanding, therefore there is never an end to it. It revolves around the worldly goals of accumulating things, gaining status, seeking praise and pleasure; it's a mass of delusion which has us stuck fast.
Once we get something, there is jealousy, worry and selfishness. And when we feel threatened and can't ward it off physically, we use our minds to invent all sorts of devices, right up to weapons and even nuclear bombs, only to blow each other up. Why all this trouble and difficulty?
This is the way of the world. The Buddha said that if one follows it around there is no reaching an end. 

Come to practice for liberation! It isn't easy to live in accordance with true wisdom, but whoever earnestly seeks the path and fruit and aspires to Nibbāna will be able to persevere and endure. Endure being contented and satisfied with little; eating little, sleeping little, speaking little and living in moderation. By doing this we can put an end to worldliness. 

If the seed of worldliness has not yet been uprooted, then we are continually troubled and confused in a never-ending cycle. Even when you come to ordain, it continues to pull you away. It creates your views, your opinions, it colors and embellishes all your thoughts - that's the way it is. 

People don't realize! They say that they will get things done in the world. It's always their hope to complete everything. Just like a new government minister who is eager to get started with his new administration. He thinks that he has all the answers, so he carts away everything of the old administration saying, ''Look out! I'll do it all myself''. That's all they do, cart things in and cart things out, never getting anything done. They try, but never reach any real completion. 

You can never do something which will please everyone - one person likes a little, another likes a lot; one like short and one likes long; some like salty and some like spicy. To get everyone together and in agreement just cannot be done. 

All of us want to accomplish something in our lives, but the world, with all of its complexities, makes it almost impossible to bring about any real completion. Even the Buddha, born with all the opportunities of a noble prince, found no completion in the worldly life. 

The Trap of the Senses
The Buddha talked about desire and the six things by which desire is gratified: sights, sounds, smells, tastes, touch and mind-objects. Desire and lust for happiness, for suffering, for good, for evil and so on, pervade everything! 

Sights... there isn't any sight that's quite the same as that of a woman. Isn't that so? Doesn't a really attractive woman make you want to look? One with a really attractive figure comes walking along, ''sak, sek, sak, sek, sak, sek'', - you can't help but stare! How about sounds? There's no sound that grips you more than that of a woman. It pierces your heart! Smell is the same; a woman's fragrance is the most alluring of all. There's no other smell that's quite the same. Taste - even the taste of the most delicious food cannot compare with that of a woman. Touch is similar; when you caress a woman you are stunned, intoxicated and sent pinning all around. 

There was once a famous master of magical spells from Taxila in ancient India. He taught his disciple all his knowledge of charms and incantations. When the disciple was well-versed and ready to fare on his own, he left with this final instruction from his teacher, ''I have taught you all that I know of spells, incantations and protective verses. Creatures with sharp teeth, antlers or horns, and even big tusks, you have no need to fear. You will be guarded from all of these, I can guarantee that. However, there is only one thing that I cannot ensure protection against, and that is the charms of a woman². I can not help you here. There's no spell for protection against this one, you'll have to look after yourself''. 

Mental objects arise in the mind. They are born out of desire: desire for valuable possessions, desire to be rich, and just restless seeking after things in general. This type of greed isn't all that deep or strong, it isn't enough to make you faint or lose control. However, when sexual desire arises, you're thrown off balance and lose your control. You would even forget those raised and brought you up - your own parents! 

The Buddha taught that the objects of our senses are a trap - a trap of Māra³. Māra should be understood as something which harms us. The trap is something which binds us, the same as a snare. It's a trap of Māra's, a hunter's snare, and the hunter is Māra. 

If animals are caught in the hunter's trap, it's a sorrowful predicament. They are caught fast and held waiting for the owner of the trap. Have you ever snared birds? The snare springs and ''boop'' - caught by the neck! A good strong string now holds it fast. Wherever the bird flies, it cannot escape. It flies here and flies there, but it's held tight waiting for the owner of the snare. When the hunter comes along, that's it - the bird is struck with fear, there's no escape! 

The trap of sights, sounds, smells, tastes, touch and mind-objects is the same. They catch us and bind us fast. If you attach to the senses, you're the same as a fish caught on a hook. When the fisherman comes, struggle all you want, but you can't get loose. Actually, you're not caught like a fish, it's more like a frog - a frog gulps down the whole hook right to its guts, a fish just gets caught in its mouth. 

Anyone attached to the senses is the same. Like a drunk whose liver is not yet destroyed - he doesn't know when he has had enough. He continues to indulge and drink 
carelessly. He's caught and later suffers illness and pain.
A man comes walking along a road. He is very thirsty from his journey and is craving for a drink of water. The owner of the water says, ''you can drink this water if you like; the color is good, the smell is good, the taste is good, but if you drink it you will become ill. I must tell you this beforehand, it'll make you sick enough to die or nearly die''. The thirsty man does not listen. He's as thirsty as a person after an operation who has been denied water for seven days - he's crying for water! 

It's the same with a person thirsting after the senses. The Buddha taught that they are poisonous - sights, sounds, smells, tastes, touch and mind-objects are poison; they are a dangerous trap. But this man is thirsty and doesn't listen; because of his thirst he is in tears, crying, ''Give me water, no matter how painful the consequences, let me drink!'' So he dips out a bit and swallows it down finding it very tasty. He drinks his fill and gets so sick that he almost dies. He didn't listen because of his overpowering desire. 

This is how it is for a person caught in the pleasures of the senses. He drinks in sights, sounds, smells, tastes, touch and mind-objects - they are all very delicious! So he drinks without stopping and there he remains, stuck fast until the day he dies. 

The Worldly Way and Liberation
Some people die, some people almost die - that's how it is to be stuck in the way of the world. Worldly wisdom seeks after the senses and their objects. However wise it is, it's only wise in a worldly sense. No matter how appealing it is, it's only appealing in a worldly sense. However much happiness it is, it's only happiness in a worldly sense. It isn't the happiness of liberation; it won't free you from the world.
We have come to practice as monks in order to penetrate true wisdom, to rid ourselves of attachment. Practice to be free of attachment! Investigate the body, investigate everything around you until you become weary and fed up with it all and then dispassion will set in. Dispassion will not arise easily however, because you still don't see clearly.
We come and ordain - we study, we read, we practice, we meditate. We determine to make our minds resolute but it's hard to do. We resolve to do a certain practice, we say that we'll practice in this way - only a day or two goes by, maybe just a few hours pass and we forget all about it. Then we remember and try to make our minds firm again, thinking, ''This time I'll do it right!'' Shortly after that we are pulled away by one of our senses and it all falls apart again, so we have to start all over again! This is how it is. 

Like a poorly built dam, our practice is weak. We are still unable to see and follow true practice. And it goes on like this until we arrive at true wisdom. Once we penetrate to the truth, we are freed from everything. Only peace remains. 

Our minds aren't peaceful because of our old habits. We inherit these because of our past actions and thus they follow us around and constantly plague us. We struggle and search for a way out, but we're bound by them and they pull us back. These habits don't forget their old grounds. They grab onto all the old familiar things to use, to admire and to consume - that's how we live. 

The sexes of man and woman - woman cause problems for men, men cause problems for women. That's the way it is, they are opposites. If men live together with men, then there's no trouble. If women live together with women, then there's no trouble. When a man sees a woman his heart pounds like a rice pounder, ''deung, dung, deung, dung, deung, dung''. What is this? What are those forces? It pulls and sucks you in - no one realizes that there's a price to pay! 

It's the same in everything. No matter how hard you try to free yourself, until you see the value of freedom and the pain in bondage, you won't be able to let go. People usually just practice enduring hardships, keeping the discipline, following the form blindly and not in order to attain freedom or liberation. You must see the value in letting go of your desires before you can really practice; only then is true practice possible. 

Everything that you do must be done with clarity and awareness. When you see clearly, there will no longer be any need for enduring or forcing yourself. You have difficulties and are burdened because you miss this point! Peace comes from doing things completely with your whole body and mind. Whatever is left undone leaves you with a feeling of discontent. These things bind you with worry wherever you go. You want to complete everything, but it's impossible to get it all done. 

Take the case of the merchants who regularly come here to see me. They say, ''Oh, when my debts are all paid and property in order, I'll come to ordain''. They talk like that but will they ever finish and get it all in order? There's no end to it. They pay up their debts with another loan, they pay off that one and do it all again. A merchant thinks that if he frees himself from debt he will be happy, but there's no end to paying things off. That's the way worldliness fools us - we go around and around like this never realizing our predicament. 

Constant Practice
In our practice we just look directly at the mind. Whenever our practice begins to slacken off, we see it and make it firm - then shortly after, it goes again. That's the way it pulls you around. But the person with good mindfulness takes a firm hold and constantly re-establishes himself, pulling himself back, training, practicing and developing himself in this way.
The person with poor mindfulness just lets it all fall apart, he strays off and gets side-tracked again and again. He's not strong and firmly rooted in practice. Thus he's continuously pulled away by his worldly desires - something pulls him here, something pulls him there. He lives following his whims and desires, never putting an end to this worldly cycle. 

Coming to ordain is not so easy. You must determine to make your mind firm. You should be confident in the practice, confident enough to continue practicing until you become fed up with both your like and dislikes and see in accordance with truth. Usually, you are dissatisfied with only your dislike, if you like something then you aren't ready to give it up. You have to become fed up with both your dislike and your likes, your suffering and your happiness. 

You don't see that this is the very essence of the Dhamma! The Dhamma of the Buddha is profound and refined. It isn't easy to comprehend. If true wisdom has not yet arisen, then you can't see it. You don't look forward and you don't look back. When you experience happiness, you think that there will only be happiness. Whenever there is suffering, you think that there will only be suffering. You don't see that wherever there is big, there is small; wherever there is small, there is big. You don't see it that way. You see only one side and thus it's never-ending. 

There are two sides to everything; you must see both sides. Then, when happiness arises, you don't get lost; when suffering arises, you don't get lost. When happiness arises, you don't forget the suffering, because you see that they are interdependent. 

In a similar way, food is beneficial to all beings for the maintenance of the body. But actually, food can also be harmful, for example when it causes various stomach upsets. When you see the advantages of something, you must perceive the disadvantages also, and vice versa. When you feel hatred and aversion, you should contemplate love and understanding. In this way, you become more balanced and your mind becomes more settled. 

The Empty Flag
I once read a book about Zen. In Zen, you know, they don't teach with a lot of explanation. For instance, if a monk is falling asleep during meditation, they come with a stick and ''whack!'' they give him a hit on the back. When the erring disciple is hit, he shows his gratitude by thanking the attendant. In Zen practice one is taught to be thankful for all the feelings which give one the opportunity to develop.
One day there was an assembly of monks gathered for a meeting. Outside the hall a flag was blowing in the wind. There arose a dispute between two monks as to how the flag was actually blowing in the wind. One of the monks claimed that it was because of the wind while the other argued that it was because of the flag. Thus they quarreled because of their narrow views and couldn't come to any kind of agreement. They would have argued like this until the day they died. However, their teacher intervened and said, ''Neither of you is right. The correct understanding is that there is no flag and there is no wind''. 

This is the practice, not to have anything, not to have the flag and not to have the wind. If there is a flag, then there is a wind; if there is a wind, then there is a flag. You should contemplate and reflect on this thoroughly until you see in accordance with truth. If considered well, then there will remain nothing. It's empty - void; empty of the flag and empty of the wind. In the great void there is no flag and there is no wind. There is no birth, no old age, no sickness or death. Our conventional understanding of flag and wind is only a concept. In reality there is nothing. That's all! There is nothing more than empty labels. 

If we practice in this way, we will come to see completeness and all of our problems will come to an end. In the great void the King of Death will never find you. There is nothing for old age, sickness and death to follow. When we see and understand in accordance with truth, that is, with right understanding, then there is only this great emptiness. It's here that there is no more ''we'', no ''they'', no ''self'' at all. 

The Forest of the Senses
The world with its never-ending ways goes on and on. If we try to understand it all, it leads us only to chaos and confusion. However, if we contemplate the world clearly, then true wisdom will arise. The Buddha himself was one who was well-versed in the ways of the world. He had great ability to influence and lead because of his abundance of worldly knowledge. Through the transformation of his worldly mundane wisdom, He penetrated and attained to supermundane wisdom, making him a truly superior being.
So, if we work with this teaching, turning it inwards for contemplation, we will attain to an understanding on an entirely new level. When we see an object, there is no object. When we hear a sound, the is no sound. In smelling, we can say that there is no smell. All of the senses are manifest, but they are void of anything stable. They are just sensations that arise and then pass away. 

If we understand according to this reality, then the senses cease to be substantial. They are just sensations which come and go. In truth there isn't any ''thing''. If there isn't any ''thing'', then there is no ''we'' and no ''they''. If there is no ''we'' as a person, then there is nothing belonging to ''us''. It's in this way that suffering is extinguished. There isn't anybody to acquire suffering, so who is it who suffers?
When suffering arises, we attach to the suffering and thereby must really suffer. In the same way, when happiness arises, we attach to the happiness and consequently experience pleasure. Attachment to these feelings gives rise to the concept of ''self'' or ''ego'' and thoughts of ''we'' and ''they'' continually manifest. Nah!! Here is where it all begins and then carries us around in its never-ending cycle. 

So, we come to practice meditation and live according to the Dhamma. We leave our homes to come and live in the forest and absorb the peace of mind it gives us. We have fled in order to contend with ourselves and not through fear or escapism. But people who come and live in the forest become attached to living in it; just as people who live in the city become attached to the city. They lose their way in the forest and they lose their way in the city. 

The Buddha praised living in the forest because the physical and mental solitude that it gives us is conducive to the practice for liberation. However, He didn't want us to become dependent upon living in the forest or get stuck in its peace and tranquillity. We come to practice in order for wisdom to arise. Here in the forest we can sow and cultivate the seeds of wisdom. Living amongst chaos and turmoil these seeds have difficulty in growing, but once we have learned to live in the forest, we can return and contend with the city and all the stimulation of the senses that it brings us. Learning to live in the forest means to allow wisdom to grow and develop. We can then apply this wisdom no matter where we go. 

When our senses are stimulated, we become agitated and the senses become our antagonists. They antagonize us because we are still foolish and don't have the wisdom to deal with them. In reality they are our teachers, but, because of our ignorance, we don't see it that way. When we lived in the city we never thought that our senses could teach us anything. As long as true wisdom has not yet manifested, we continue to see the senses and their objects as enemies. Once true wisdom arises, they are no longer our enemies but become the doorway to insight and clear understanding. 

A good example is the wild chickens here in the forest. We all know how much they are afraid of humans. However, since I have lived here in the forest I have been able to teach them and learn from them as well. At one time I began throwing out rice for them to eat. At first they were very frightened and wouldn't go near the rice. However, after a long time they got used to it and even began to expect it. You see, there is something to be learned here - they originally thought that there was danger in the rice, that the rice was an enemy. In truth there was no danger in the rice, but they didn't know that the rice was food and so were afraid. When they finally saw for themselves that there was nothing to fear, they could come and eat without any danger. 

The chickens learn naturally in this way. Living here in the forest we learn in a similar way. Formerly we thought that our senses were a problem, and because of our ignorance in the proper use of them, they caused us a lot trouble. However, by experience in practice we learn to see them in accordance with truth. We learn to make use of them just as the chickens could use the rice. Then they are no longer opposed to us and problems disappear. 

As long as we think, investigate and understand wrongly, these things will oppose us. But as soon as we begin to investigate properly, that which we experience will bring us to wisdom and clear understanding, just as the chickens came to their understanding. In this way, we can say that they practiced ''vipassanā''. They know in accordance with truth, it's their insight. 

In our practice, we have our senses as tools which, when rightly used, enable us to become enlightened to the Dhamma. This is something which all meditator should contemplate. When we don't see this clearly, we remain in perpetual conflict. 

So, as we live in the quietude of the forest, we continue to develop subtle feelings and prepare the ground for cultivating wisdom. Don't think that when you have gained some peace of mind living here in the quiet forest that that's enough. Don't settle for just that! Remember that we have to cultivate and grow the seeds of wisdom. 

As wisdom matures and we begin to understand in accordance with the truth, we will no longer be dragged up and down. Usually, if we have a pleasant mood, we behave one way; and if we have an unpleasant mood, we are another way. We like something and we are up; we dislike something and we are down. In this way we are still in conflict with enemies. When these things no longer oppose us, they become stabilized and balance out. There are no longer ups and downs or highs and lows. We understand these things of the world and know that that's just the way it is. It's just ''worldly dhamma''. 

''Worldly dhamma''⁴ changes to become the ''path''⁵. ''Worldly dhamma'' has eight ways; the ''path'' has eight ways. Wherever ''worldly dhamma'' exists, the ''path'' is to be found also. When we live with clarity, all of our worldly experience becomes the practicing of the ''eightfold path''. Without clarity, ''worldly dhamma'' predominates and we are turned away from the ''path''. When right understanding arises, liberation from suffering lies right here before us. You will not find liberation by running around looking elsewhere!
So don't be in a hurry and try to push or rush your practice. Do your meditation gently and gradually step by step. In regard to peacefulness, if you want to become peaceful, then accept it; if you don't become peaceful, then accept that also. That's the nature of the mind. We must find our own practice and persistently keep at it. 

Perhaps wisdom does not arise! I used to think, about my practice, that when there is no wisdom, I could force myself to have it. But it didn't work, things remained the same. Then, after careful consideration, I saw that to contemplate things that we don't have cannot be done. So what's the best thing to do? It's better just to practice with equanimity. If there is nothing to cause us concern, then there's nothing to remedy. If there's no problem, then we don't have to try to solve it. When there is a problem, that's when you must solve it, right there! There's no need to go searching for anything special, just live normally. But know what your mind is! Live mindfully and clearly comprehending. Let wisdom be your guide; don't live indulging in your moods. Be heedful and alert! If there is nothing, that's fine; when something arises, then investigate and contemplate it. 

Coming to the Center
Try watching a spider. A spider spins its web in any convenient niche and then sits in the center, staying still and silent. Later, a fly comes along and lands on the web. As soon as it touches and shakes the web, ''boop!'' - the spider pounces and winds it up in thread. It stores the insect away and then returns again to collect itself silently in the center of the web. 

Watching a spider like this can give rise to wisdom. Our six senses have mind at the center surrounded by eye, ear, nose, tongue and body. When one of the senses is stimulated, for instance, form contacting the eye, it shakes and reaches the mind. The mind is that which knows, that which knows form. Just this much is enough for wisdom to arise. It's that simple. 

Like a spider in its web, we should live keeping to ourselves. As soon as the spider feels an insect contact the web, it quickly grabs it, ties it up and once again returns to the center. This is not at all different from our own minds. ''Coming to the center'' means living mindfully with clear comprehension, being always alert and doing everything with exactness and precision - this is our center. There's really not a lot for us to do; we just carefully live in this way. But that doesn't mean that we live heedlessly thinking, ''There is no need to do siting or walking meditation!'' and so forget all about our practice. We can't be careless! We must remain alert just as the spider waits to snatch up insects for its food. 

This is all that we have to know - sitting and contemplating that spider. Just this much and wisdom can arise spontaneously. Our mind is comparable to the spider, our moods and mental impressions are comparable to the various insects. That's all there is to it! The senses envelop and constantly stimulate the mind; when any of them contact something, it immediately reaches the mind. The mind then investigates and examines it thoroughly, after which it returns to the center. This is how we abide - alert, acting with precision and always mindfully comprehending with wisdom. Just this much and our practice is complete.
This point is very important! It isn't that we have to do sitting practice throughout the day and night, or that we have to do walking meditation all day and all night long. If this is our view of practice, then we really make it difficult for ourselves. We should do what we can according to our strength and energy, using our physical capabilities in the proper amount. 

It's very important to know the mind and the other senses well. Know how they come and how they go, how they arise and how they pass away. Understand this thoroughly! In the language of Dhamma we can also say that, just as the spider traps the various insects, the mind binds up the senses with anicca-dukkha-anattā (impermanence, unsatisfactoriness, not-self). Where can they go? We keep them for food, these things are stored away as our nourishment⁶. That's enough; there's no more to do, just this much! This is the nourishment for our minds, nourishment for one who is aware and understanding. 

If you know that these things are impermanent, bound up with suffering and that none of it is you, then you would be crazy to go after them! If you don't see clearly in this way, then you must suffer. When you take a good look and see these things as really impermanent, even though they may seem worth going after, really they are not. Why do you want them when their nature is pain and suffering? It's not ours, there is no self, there is nothing belonging to us. So why are you seeking after them? All problems are ended right here. Where else will you end them?
Just take a good look at the spider and turn it inwards, turn it back unto yourself. You will see that it's all the same. When the mind has seen anicca-dukkha-anattā, it lets go and releases itself. It no longer attaches to suffering or to happiness. This is the nourishment for the mind of one who practices and really trains himself. That's all, it's that simple! You don't have to go searching anywhere! So no matter what you are doing, you are there, no need for a lot of fuss and bother. In this way the momentum and energy of your practice will continuously grow and mature. 

Escape
This momentum of practice leads us towards freedom from the cycle of birth and death. We haven't escaped from that cycle because we still insist on craving and desiring. We don't commit unwholesome or immoral acts, but doing this only means that we are living in accordance with the Dhamma of morality: for instance, the chanting when people ask that all beings not be separated from the things that they love and are fond of. If you think about it, this is very childish. It's the way of people who still can't let go.
This is the nature of human desire - desire for things to be other than the way that they are; wishing for longevity, hoping that there is no death or sickness. This is how people hope and desire, then when you tell them that whatever desires they have which are not fulfilled cause suffering, it clobbers them right over the head. What can they say? Nothing, because it's the truth! You're pointing right at their desires. 

When we talk about desires we know that everyone has them and wants them fulfilled, but nobody is willing to stop, nobody really wants to escape. Therefore our practice must be patiently refined down. Those who practice steadfastly, without deviation or slackness, and have a gentle and restrained manner, always persevering with constancy, those are the ones who will know. No matter what arises, they will remain firm and unshakable.

---

Footnotes

...¹

A discourse delivered to the assembly of monks after the recitation of the pātimokkha, the monk's disciplinary code, at Wat Pah Pong during the rains retreat of 1976

... woman²

Lit. creatures with soft horns on their chest.

...Māra³

Māra: the Buddhist ''Tempter'' figure. He is either regarded as the deity ruling of the highest heaven of the sensuous sphere or as the personification of evil and passions, of the totality of worldly existence and of death. He is the opponent of liberation and tried in vain to obstruct the Buddha's attainment of enlightenment.

...dhamma''⁴

Worldly dhamma: the eight worldly conditions are: gain and loss, honor and dishonor, happiness and misery, praise and blame.

...''path''⁵

Path: (the eightfold path) comprises 8 factors of spiritual practice leading to the extinction of suffering: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

... nourishment⁶

Nourishment for contemplation, to feed wisdom.

 ***********

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SCIENTIFIC CURE OF SPIRITUAL DISEASE: YOUR STUDY OF DHAMMA

SCIENTIFIC CURE OF SPIRITUAL DISEASE:

YOUR STUDY OF DHAMMA

BY  Buddhadasa Bhikkhu

 

To begin, I would like to express my joy that you have come here to study Dhamma (Natural Truth). Second, I would like to thank each of you for helping to make Suan Mokkh a useful and worthwhile place.

Today, I would like to talk with you concerning the question: What benefits will we receive from studying Dhamma? If you get any benefits from Buddhism, you will become a Buddhist automatically, whether or not you go through a conversion ceremony. To convert or not to convert is a meaningless issue. The relevant issue, the important thing, is whether you will get anything useful from Buddhism.

So we will talk about the things that you will gain from Buddhism. Only after realizing that Buddhism has benefited you will you know what Buddhism is about. Until you understand what it is that you have received, you can't really know anything about Buddhism. Let's discuss, then, the things that you will obtain from Buddhism. Thus, you will understand Buddhism and will become a Buddhist automatically.

I would like to say that you will get the best, the highest thing that a human being ought to get. There is nothing more worth getting than this; it surpasses everything. We might call this thing, simply, "New Life." The best thing to do here is to talk about the characteristics of New Life.

Now, for you to understand what is going to be said, I ask you to forget everything. Please forget all the faiths, creeds, and beliefs which you have ever held. Put them all aside for the time being. Even if you prefer to believe in scientific principles more than any of the so-called religions, leave them completely alone for now. Make the mind empty, free, and spotless, so that you can hear something new. Actually, Buddhism shares many characteristics and principles with science, but Buddhism is a science of the mind-heart rather than a science of physical things.¹ Buddhism is a spiritual science. For this reason, it may be something new for you.

Dhamma Medicine

The first thing we would like you to realize is that Buddhism, or Dhamma, is a medicine for curing disease. This is a strange and special medicine because it can be taken by anyone, regardless of religion, nationality, ethnic background, education, class, or language. Anyone may use this medicine, for Dhamma is like those modern drugs that cure physical ailments. Such drugs can be taken by people all over the world, no matter what their religion, race, sex, profession, or language. Although we come from different cultures, we can use the very same kind of medicine. Take aspirin, for example. No matter who and where we are, we can take a few aspirin to get rid of a headache. Dhamma is the same. It is the universal medicine.

We like to say that Dhamma is a medicine for disease or roga. I would like for us to use this Pali word "roga," because it has a clear and useful meaning. Although it's usually translated as "disease," roga literally means "that which pierces and stabs," thus causing pain. We don't really know where the English word "disease" comes from, so we prefer "roga." Its meaning is certain and appropriate: stabbing, piercing, skewering. Dhamma is something that can cure this stabbing and piercing of roga.

The roga with which we're most concerned is spiritual. We can call it "spiritual disease." Physical disease pierces the body; spiritual disease stabs the mind or spirit. Dhamma is the latter's remedy. If we have no spiritual disease, to come and study Dhamma is a complete waste of time. Hence, everyone must look closely in order to know both kinds of roga: physical disease, roga of the body, and spiritual disease, roga of the mind, heart, or spirit. Then, look within yourselves -- right now! -- is there any spiritual disease in you? Are you free from disease or merely enduring it?

We begin our study of Dhamma by getting to know our own roga. You must look and search within yourself until seeing and discovering how spiritual disease afflicts you. To do so, you must look inside! If you don't, you won't have a proper beginning to your study of Dhamma. Unless we understand the roga from which we suffer, we will only study Dhamma in a foolish, aimless way. Actually, most of you already have some knowledge about your spiritual disease, but for most that knowledge will be slight, scattered, or unclear.

Let's talk about the disease a bit more in order to clarify it. All of the problems which disturb the mind are problems which arise from aging, illness, and death. These are the first symptoms of the disease. Our minds are disturbed and pestered by problems that result from the fact that we all must grow old, fall sick, and die. These problems are the first thing to look at. Next, there are three general, miscellaneous problems: we get separated from the things we love, we experience things we dislike, and we have wishes which go unfulfilled. These are general problems leading to spiritual disease. Before anything else, each of you must know these problems or roga as you actually experience them within yourselves.

LOOK WITHIN

This is why there is the principle that Dhamma must be studied and learned internally, rather than externally. We must learn from life itself. Learn from all the things that you experience within this fathom-long body. Please be certain to learn inside only, and don't bother learning outside. The things that we learn from external sources, such as books and talks, are never enough. Only by looking within can we come to understand these spiritual diseases completely. The external kind of study and learning, such as reading books, discussion, and listening to talks as you are doing now, can do no more than explain the method and means of inner study. This external study only learns how to go about the inner study. Then, you must go and do that inner study in order to understand Dhamma.
I ask all of you to begin your studies from within by studying the problems that you inwardly experience. Please take a look at the problems that arise from aging, sickness, and death. We are afraid of aging, sickness and death; all kinds of problems on many different levels arise from them. We must clearly observe these things in the same way that a geologist examines a rock, as when we take up something with our own hand, hold it up to the light, and carefully examine it until we see it clearly in all its detail. In the same way, we must see clearly the problems that arise from our own aging, illness, and death. Further, we must investigate the problems which develop out of them, such as being separated from beloved things, meeting with unloved things, and desiring things and then not getting them.

The result of all of the above problems is dukkha (pain), both physical and mental. The symptoms and conditions of dukkha are many and varied. It comes in many forms: sorrow, sadness, dissatisfaction, grief, lamentation, tears, frustration, pain, misery, agony, and more. There are Pali terms for all of these, but what we call them isn't important. We needn't know all of their names, yet we ought to know how these things really feel when we experience them. To begin with, you must know them inside yourselves. All of these are roga, the symptoms of roga, and the results of the roga which we have caught.

Dhamma is the medicine for roga, spiritual disease; thus, the matter we're discussing here is a matter of the mind and spirit. The Buddha was one who came to know this disease, found a cure for it, and used the cure in order to free himself from disease. After doing so, the Buddha was then able to teach us about the roga, its cure, and the way to administer the cure. Please understand the Lord Buddha in this way. If you are afflicted by spiritual disease, you ought to be interested in his Dhamma.² However, if any one of you is completely free of spiritual disease, you are wasting time on Dhamma -- you can go home. I repeat, anyone who has no spiritual disease is invited to leave.

DEVELOPING THE CURE

Now, let's talk about studying Dhamma, which is the medicine that cures spiritual disease. There are many stages and levels to Dhamma. We begin by studying, as we do with any ordinary subject.³ Maybe we have no real understanding of Dhamma at the start. Although we have read many books and listened to talks, we don't really know Dhamma. We study in order to know, then we have knowledge. Once we have some knowledge, it must be used. In short, for it to be worthwhile, we must know Dhamma, until having Dhamma, and then use Dhamma.

Let's go through these three things again. Even though we may have read about and studied Dhamma a great deal, although we may have much knowledge of it, we may not have the right kind of knowledge. This means we don't really have Dhamma. If it isn't the correct knowledge, we won't be able to use it. Thus, we need to study until we have a sufficient amount of the right knowledge. Otherwise we won't be able to use it. Please investigate this fact thoroughly. Therefore, we must have Dhamma, we must have correct and sufficient understanding of Dhamma. But having the right knowledge isn't enough, we must have a sufficiently large amount of this correct knowledge and it must be very quick. If it isn't quick, it is never on time and in the place where it is needed. We must be agile and expert in the use of Dhamma.

Simply having this knowledge somewhere in the back of our minds doesn't cure the spiritual disease. We must be expert in it; we need to be very skillful in its proper use. We need to be deft, agile, and expert, so that we are able to understand the spiritual disease that is already present, as well as any new spiritual disease that may arise. If we have this understanding, it is a good start in becoming able to use Dhamma to cure our disease. So study the disease within yourselves. This is the kind of knowledge that you must develop.

JUST ONE TEACHING

You must know that the Buddha spoke of just one thing and nothing else: dukkha (pain, dissatisfaction) and the quenching of dukkha. The Buddha taught only the disease and the cure of the disease; he didn't talk about anything else. When people asked questions about other matters, the Buddha refused to waste his or their time with such things. Nowadays, we spend our time studying all kinds of other things. It's a pity how our curiosity is aroused by matters such as: After death, will I be born again? Where will I be reborn? How will it happen? Please don't waste your time on those things. Instead of reading lots of books, take what time you have to focus on dukkha and the complete, utter quenching of dukkha. This is the knowledge to store up, this is the studying to do. Don't bother studying anything else!

The Lord Buddha taught only dukkha and the total cessation of dukkha. He taught that we must study these two things within our bodies. You can only do this while the body is alive. Once the body dies, you don't have to concern yourselves with this problem any more. But now, while there's life, constantly, continuously, and inwardly study dukkha (spiritual disease) and the utter quenching of dukkha (the cure of the spiritual disease).

Throughout this world there is little interest in this matter of dukkha and its end. None of the world's schools pay any attention to it. In the universities, they don't teach or study it. The only thing taught in our schools and universities is cleverness, the storing up of many facts and the ability to perform mental tricks with them. Students graduate with cleverness and some way to make a living. This is what modern education means-- being clever and earning lots of money. Dukkha and the quenching of dukkha are totally ignored. We believe that all education in today's world is incomplete. It is imperfect because the most important subjects are forgotten; a general base of knowledge and the ability to earn a living are not enough. There is a third area of knowledge which the schools and universities don't teach: how to be a human being. Why do they ignore what it takes to be a proper human being, that is, a human being free of dukkha? Because a proper human being ought to have no spiritual disease, modern education will be incomplete and insufficient as long as it fails to cure spiritual disease.

WHAT ARE HUMAN BEINGS?

It is correct and proper that each of you has come here to undertake the third kind of education: how to be a human being without any problems, how to be free of dukkha. It is good that you have come here and are interested in this topic. In short, use this opportunity to learn what it takes to be a human being.

If someone tells you that you're not yet human, please don't get angry and please don't feel sad. First, you must look and see what it means to be human. So let's take a look at "manusaya," the Pali word for human being. This is a very good word for it has a very useful meaning. manusaya means "lofty-minded one," a mind high enough to be above all problems. Problems are like flood waters, but they can't flood the lofty mind. When one's mind is elevated to a high level, then we can say that one is a manusaya. The speaker isn't sure where the English word "human being" comes from. Our guess is that it must mean "high-minded," also. "Man" is probably related to mana (mind) and "hu" ought to mean "high." So, human ought to mean "high-minded."

As things are, Dhamma is the knowledge which tells us exactly what it means to be human. We're interested in what it is to be fully human, rather than merely masquerading in "human" bodies. To be truly human is to be above all problems. Study and learn in order to be completely human. Study, practice, and work to develop a mind, heart and spirit that is above all problems. By problems, we mean dukkha, the thing which, if it arises, we cannot tolerate or endure. When it occurs, we can't stand it and struggle to get away from it. This causes agitation, discomfort, unhappiness, and unhealthiness. Dukkha, our problem, means "unbearableness, intolerableness." We can't stand it, we can't put up with it."

Once again, let me repeat that if you have no problems you can go home. You need not waste your time studying Dhamma. However, if you happen to have some problems, just one little problem, or perhaps many, then take a good look at them. Stick around and learn how to look at problems.

I dare say that every one of you has a problem, and further, that you all have the same problem. This one problem that bothers us all is the thing we discussed above. It is the problem that arises out of aging, illness, and death. In short, we don't get the things that we want. We can't maintain this body forever. Life is never exactly what we want it to be, we can't have things our way all of the time. This problem is shared by each and every one of us.

SCIENTIFIC APPROACH

We are all in a situation where we must use a scientific method to solve our problem. We must use a specifically scientific approach, because the methods of philosophy and logic can't solve the problem.⁴ There are myriad philosophies concerning everything imaginable, but none of them can solve our problem. Philosophies are very popular with people in today's world, they are fun and interesting, but they don't work. This is why we must turn to a scientific method which can and will solve the problem.

It is now time to recall something about which you've probably already heard: the four noble truths (ariya-sacca). Please reflect upon this most important matter. The four noble truths are Buddhism's scientific principle of the mind. The four noble truths allow us to study the specific problem exactly as it is, without relying on any hypothesis. Most of you are familiar with the standard scientific method in which a hypothesis is proposed, then tested through experimentation. Such hypotheses are merely forms of guessing and estimation. With the ariya-sacca such clumsiness isn't necessary. Reality is experienced and examined directly, rather than through the limitations of hypothesis, predictions, and guestimations.

What, then, are the four noble truths that you must look into? They are:
1) dukkha; 2) the cause of dukkha; 3) the quenching of dukkha, through quenching its cause; 4) there is a way or path that quenches dukkha by ending its cause.
These are the ariya-sacca. They have the features of science, the reasoning of science, and the methodology of science. In short, we apply these truths to real things as they actually happen in life, without using any hypotheses.

Merely reading books won't enable you to do this science. Books lead to more hypotheses, ideas, and opinions. Even in a book about Buddhism, the four noble truths become just more hypotheses. Such is not science, it is only philosophy, which is always inviting us to play around with hypotheses. So we often get stuck in endless circles of suppositions, propositions, and arguments. There is no true Dhamma in that, there is no reality of actually quenched dukkha.

THE REAL THING

If we want to be scientific about it, practice with the real thing and forget the hypotheses. Study the real thing itself: study dukkha as you experience it. Look at the cause of dukkha by experiencing that cause. Observe through direct personal experience the other side of the coin -- the end of dukkha. Lastly, investigate what you must do to end dukkha. This way is scientific. For as long as you aren't doing this, you're doing philosophy. You'll only have a philosophical Buddhism. Don't get stuck in theories. Look inside, study inside yourselves, see these truths as they actually happen. Just playing around with ideas about Buddhism, you will never find the real thing.

If you study Buddhism from books only, no matter what your sources, or how you study, in the end you'll always come away with the feeling that Buddhism is a philosophy. This is because the authors of most books on Buddhism approach it as a philosophy. They actually believe that Buddhism is a philosophy, which is totally wrong.

FORGET ABOUT PHILOSOPHY

This idea that Buddhism is a philosophy, put it aside, lock it up in a drawer, in order to practice by studying directly in the mind, as they happen, dukkha, the cause of dukkha, the end of dukkha, and the way that leads to the end of dukkha. Study these until you experience the quenching of some dukkha. As soon as you experience this, you'll know that Buddhism is no philosophy.

You will know instantly that Buddhism is a science. It has the structure, principles, and spirit of science, not of philosophy. At the same time, you'll see that it is a religion, one with its own particular character, that is, a religion entirely compatible with modern science. Everything that is truly understood by science is acceptable to Buddhism, the religion which is a science of the mind and spirit. Please understand Buddhism in this way.

You may be one of the many who believe that a religion must have a God and that without a God it isn't a religion. Most people believe that a religion must have at least one God, if not many. Such understanding is not correct. A wiser view is that there are two kinds of religion: theistic and non-theistic. Theistic religions postulate a God as the highest thing and belief in that God is all-important. Consider Buddhism to be non-theistic, for it doesn't postulate any belief in a personal God. Buddhism, however, has an impersonal God, that is the Truth (sacca) of Nature according to scientific principles. This Truth is the highest thing in Buddhism, equivalent to the God or gods of theistic religions.

You should study the word "religion," it doesn't mean "to believe in God." If you look up this word in a good dictionary, you'll see that it comes from the Latin religare, which means "to observe and to bind with the Supreme Thing." Ancient grammarians once thought that religare came from the root lig, to observe. Thus, religion was "a system of observance that led to the final goal of humanity." Later scholars considered that it came from the root leg, to bind. Then, religion became "the thing that binds human beings to the Supreme Thing (God)." Finally, both meanings were combined and religion was understood to be "the system of observance (practice) that binds human beings to the Supreme Thing." The Supreme Thing needn't be called "God." If, however, you insist on calling it "God," then recognize that "God" must have two meanings: personal God and impersonal God.

THE BUDDHIST GOD

If you prefer to call it "God," you should understand that Buddhism has the law of nature as its God. The Law of Nature -- for example, the law of idappaccayata, which is the law of causality and conditionality -- is the Buddhist God. idappaccayata means:
With this as condition, this is; Because this arises, this arises. Without this as condition, this is not; Because this ceases, this ceases.⁵

This is the Supreme Thing in Buddhism; this Law of Nature is the Buddhist God. In Buddhism there isn't a personal God; its God -- the Law of Nature -- is an impersonal God. Because Buddhism, in fact, has a God, it is a religion.

Many Western writers and scholars of Buddhism say that it isn't a religion, since it has no God. They make a terrible blunder, because they don't know anything about the impersonal God. If they knew it, they would see that it is more real and true than any personal God. Then, they wouldn't write that Buddhism isn't a religion. They would write that Buddhism is another kind of religion. Religions with personal gods are one kind of religion, but Buddhism is the other kind, the kind that has an impersonal God.

Most religions believe in a Creator, usually an individualistic God with a personality. The Buddhist Creator is impersonal. This impersonal God, the Law of Dhamma or Nature, is the law of idappaccayata:

Because this is, so this is. Because this is, thus this is. Because this is, so this is.

This is the law of causality, the natural evolutionary process of this causing this which in turn causes this and so on in endless concocting. Buddhism has a Creator, but it is the impersonal God. If you are able to understand the difference between these two kinds of Gods -- impersonal law of causality and personal Creator -- it will be easy for you to realize what Buddhism is.

When things happen in this way, you'll realize that this matter of dukkha and its quenching happen according to the law of the impersonal God. Then, you'll understand Dhamma correctly and live in harmony with Dhamma. You'll see it as science rather than mere philosophy. The distinction between science and philosophy will ensure that your study of Buddhism is correct and in line with Dhamma.

If you have this knowledge and use it, you have the medicine for curing spiritual disease. By taking this medicine, the heart is emancipated; it is saved, that is, freed from all dukkha. Every religion teaches emancipation, but only Buddhism teaches freedom from all problems, from all of the problems discussed above. Thus, there is no problem or dukkha to dominate us; this is called "emancipation." We have been cured of all the diseases discussed above.
I hope that you understand the general principles, the meaning, and the genuine goal of Buddhism. If you do, you'll steadily solve your problems, because your understanding will be correct from the start.

If you understand what has been said, you will proceed smoothly in the study and cure of spiritual disease. As time has run out, more details must wait until the next talk. Before closing, I would like to express my joy at the right action of all of you who have come to work on this problem of spiritual disease.
And, once again, I thank you for helping to make Suan Mokkh a useful place.

Endnotes

1. In Buddhist terminology, there is no real distinction made between the heart and the mind. The intellect and the emotions are not seen as being polar opposites. Rather, it is all citta, which can be translated "mind," "heart," or "mind-heart." We use these three terms as synonyms.
2. Here, Dhamma is both Natural Truth and the knowledge of Natural Truth which enables us to end the disease, that is, dukkha.
3. Here, study is not just intellectual learning. It involves thinking, investigation, training, experimentation, and direct experience, with emphasis on the training and experience.
4. Ajarn Buddhadasa makes a clear distinction between philosophy and science, as he understands the two terms. The former is mere speculation devoid of practical application, while the latter can be directly experienced and personally verified through practice.
5. Some translators render these lines "this ... that ...," but the Pali original explicitly repeats "this ... this ...." We leave it to the reader to reflect why.

 

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