03. Three Armies of Dhamma

Phra Nirōdharaṅsī Gambhirapaññāvisiṭṭha
Luang Pu Thate Desaraṅsī
Wat Hin Mak Peng, Si Chiang Mai District, Nong Khai Province

Preface

All human beings born into this world, who have the five aggregates as a dwelling place, absolutely cannot avoid these three natural dangers: old age, sickness, and death. Even our Lord Supreme Buddha, the Perfectly Enlightened One, who was a pure aggregate, having transcended both evil and merit, still attained the element of Parinibbāna in accordance with conditioned phenomena.

Likewise, all of you, and even my own self, are subject to the same condition. That is to say, at the beginning of the Rains Retreat in 1971 (B.E. 2514), I fell ill with pulmonary edema (as diagnosed by doctors), nearly losing my life. But thanks to the kindness of the laypeople and the doctors, I survived. However, even until now (February 1, 1972), my condition has not yet returned to normal.

Indeed, sickness is a danger to life, something no one desires. Yet it is a natural ailment (Dhamma of illness). Those who practice Dhamma and are intent on Dhamma for the sake of knowing and seeing things as they truly are cannot avoid these four Dhammas: the Dhamma of birth, the Dhamma of old age, the Dhamma of sickness, and the Dhamma of death. If these four Dhammas did not serve as the way of practice, people would mostly become heedless.

Furthermore, it is regrettable that some Dhamma practitioners, when these Dhammas manifest themselves to be known and seen, instead of being pleased and taking them up to contemplate and read the scripture of their own hearts which they have long desired, show aversion and displeasure, letting go of the True Dhamma that would bring them happiness, letting it pass by regretfully. All that remains is the dregs of unwholesome Dhammas, bringing only sorrow and anguish to the heart. And some practitioners, after gaining skillful knowledge and wisdom arising from the reflection on their illness through non-negligence, later become heedless after recovering from that illness. They think, "We have already known and seen Dhamma, and bravely overcome the feelings." Then they do not bring that matter up for reflection again, or if they do, they do so heedlessly, assuming that they already know and have contemplated it clearly.

Thus, this heedlessness gradually causes Dhamma and meditation practitioners to decline in their practice and morality, until eventually nothing remains in their hearts. If anything does remain, it is but the froth and saliva in their mouths, recounting various fantasies in that place. It is very difficult for practitioners to advance to this stage. When they have advanced to it and then become heedless, it is truly a great pity.

I, who have experienced this situation and the cause of heedlessness in practitioners, which has greatly caused them to decline from Dhamma, wish to write this book that you are holding in your hands. It is intended as a reminder for fellow practitioners, with my genuine good will. If there are any shortcomings or if anything in this book might offend the feelings of readers, I apologize. Please be so kind as to select and consume only the sweet, fragrant, rich flesh of the durian; as for the rind, please kindly discard it and leave it for me alone.

Desaraṅsī February 1, 1972 (B.E. 2515)

Wisdom is Desired by Everyone

Wisdom is an excellent, supreme quality. Everyone, regardless of status – servant, noble, commoner, as well as the wealthy, kings, and emperors – all desire wisdom. If someone were to praise another, saying, "This person is wise, clever, and an eloquent speaker," the one praised, even if a child, would immediately feel delighted. Even though some might not know the value or characteristics of wisdom – what it is like, what to do with it, or whether they possess it or not. On the contrary, if they criticize him, saying, "This person is stupid, has no wisdom," or if they speak in a derogatory manner implying that he is a fool, the one criticized will at least show signs of displeasure immediately. Therefore, wisdom is desired by everyone.

Although wisdom is desired by everyone, some people still do not seek it, or they seek it but in the wrong way. Such people are not few. Wisdom is a name for a type of knowledge and intelligence. It is neutral, belonging to no particular person; no one can claim exclusive ownership. Whoever wishes to generate wisdom within themselves must adhere to these four principles as their guide:

1. They must frequently listen (to good teachings from truly knowledgeable people; otherwise, they might acquire wrong knowledge and wrong wisdom that will lead to disaster for themselves and others).
2. They must thoughtfully consider the knowledge they have heard, as well as other things that are beneficial and free from harm.
3. If, after consideration, they do not understand and have doubts, they should not keep them buried. They should immediately approach a wise and knowledgeable person to question them, resolving the doubt right away.
4. When they thoroughly understand the meaning, they should remember it and put it into practice.

When a person generates wisdom within themselves and then practices according to their own knowledge and understanding and ability, only then are they truly called a scholar (pandit). A pandit is a common name for a person with knowledge and intelligence, capable of conducting themselves as an outstanding good person, a leader in ways that others find difficult. These two names have long been used mostly as figures of speech in Buddhist scriptures, applied specifically to individuals who conduct themselves as described; there are no examinations or grades given.

In modern times, some have taken these two words and used them on diplomas for graduates in various fields from certain institutions, such as "Nēti Bandit" (Legal Scholar), "Kasētsat Bandit" (Agricultural Scholar), etc. But the results are different. Nowadays, one succeeds because of studying according to a curriculum in that particular field.

In the past, one became a scholar or pandit because of adjusting oneself to become a better person. Some might have had no formal education at all, but by adjusting themselves to become good people until outsiders or the wise perceived them as completely virtuous, they were then given that epithet. These people, wherever they exist – in any place or community – make that place and community peaceful, prosperous, and happy.

This is contrary to "paper pandits." Some may not even think of improving themselves to match their paper pandit status due to delusion and pride in their paper degree. They embezzle state funds, "consume earth, consume stone, consume sand, consume iron, consume cement, consume forests" by the hundreds or thousands of acres. These are mostly paper pandits.

Hooligans, gangsters, petty thieves, snatch thieves, kidnappers for ransom – even though they cause trouble, they do so only to specific individuals, not like paper pandits who cause trouble indiscriminately, from servants to nobles, causing suffering to everyone. Those who obstruct the progress of the nation and the country are mostly these people.

Have you ever considered for what purpose you were born into this world and exist at this moment? And have you provided that benefit to society and to yourself? If you have never considered it, please do so quickly and act quickly. Do not let time pass by completely without benefit. Because time is valuable; once gone, it cannot be recovered. Do not exist without thinking at all, like a dead, standing tree without heartwood.

A dead, standing tree without heartwood is still better than a person born who does not know how to think and does not do any good for themselves or others. Because at least people and birds can still make some use of a dead standing tree. Unlike the type of person mentioned – birds cannot even perch on them, people cannot use them for good. Or if they think, it's about trivialities, like an earthworm born in the soil, lying down eating the soil below, coming up to defecate on top because it fears the soil will run out (according to folklore).

The Birth of Human Beings

One truth among many is this: the real purpose of human birth into this world is for struggle. Even if we don't intend to struggle, we have been struggling since conception in the mother's womb. After being born, we must struggle continuously. When someone can no longer struggle, they bid farewell to this world, waiting to struggle again when reborn.

Struggling in this world has many objectives. Whether struggling for freedom, for survival, or to obtain what one desires and wants, when summarized, it is because of the mind's insatiability and dissatisfaction. Hence, one strives and suffers. Those who are satisfied, free from wanting, without desire, do not need to struggle; they live happily.

A child in the womb shouldn't have any struggle because there are no enemies or dangers. But in truth, ignorance (avijjā), craving (taṇhā), attachment (upādāna), and kamma – these four are the enemies of beings who are still subject to birth and wander in this world. Whoever has these four Dhammas entangled with them is considered to have enemies, foes, and dangers, and must struggle. Victory or defeat depends on each individual's ability. The child in the womb struggled with hundreds of thousands of spermatozoa, won, and thus settled, forming a lump, a body.

Furthermore, a child in the mother's womb must depend on others (the mother) in every way. Even though the child doesn't need to breathe initially, it must receive oxygen and already-digested food through the placenta, excreting carbon dioxide and some waste back this way. As the child grows until breath manifests, it must depend on the mother even more. Breath, life, blood, and flesh all must be shared from the mother. Entrusting one's life to another is extremely difficult. Life and death depend on how that other person determines one's fate.

The existence of a child in the mother's womb is subject to various disturbances. Some children cannot withstand it and fall (miscarry) before birth. Those born with complete limbs are considered to have achieved a great victory.

If you compose your mind, close your eyes, and think back to your original state when you were fighting your enemy while in the mother's womb, without any weapons at all, yet you won and were born – you should be very proud of your victory. This victory is a tremendous one, greater than winning a world war with its immeasurable military might. That was a struggle we did not intend to undertake, nor were we hostile to anyone. Yet we struggled and won to gain freedom for ourselves against the enemy of our own mind (i.e., defilements, kamma, and results). We have already won the first army and passed through it.

Having a Partner

The next army, if you are not an excellent warrior by blood, it will be difficult to defeat as well. Because after fighting army one, it becomes two, then three, and so on, endlessly. Victory and defeat according to worldly conventions have a judge who makes a final decision. Whatever the judge decides, both loser and winner accept that decision.

But the internal struggle within ourselves, as described, is not like that. We see the danger in the enemies – defilements (kilesa), kamma, and their results (vipāka) – which already exist within us. So we intend to revolt, preventing the mind from deludedly grasping onto defilements, kamma, and results, which we assume are enemies. We fight with the weapon of wisdom until those defilements, kamma, and results become mere natural phenomena. No judge needs to be appointed to decide; it is decided solely by the power of one's own intuitive wisdom. Winning like this is easy, no complications. After victory, it's over.

But winning army one, then it becomes two, three, four as will be shown next: it is winning based on craving, striving, and ambition as capital. Therefore, winning leads to endless defeat. A child born from the mother's womb is considered to have achieved a great victory over one army. But it must struggle for what it wants. See how it struggles, clenching its fists and crying to get what it wants and desires. Doesn't it? The more mischievous the child, the more it expresses its struggle. Young men and women infatuated with love and lust struggle for what they want. When disappointed, they lose themselves, become "rotten while alive," or choose to die – isn't that because they surrendered?

Alright, suppose you have chosen your beloved according to your deepest preference, without fault, whom you have long aimed for. Now you have obtained them completely as your own. You are probably delighted, thinking you have won, aren't you? But the truth (sacca Dhamma) is the opposite. The Buddha considered that an unconditional surrender. Where did you lose? Have you ever thought about it? I think if anyone could realize that, surely no one would think of getting married. Having said this, a problem likely arises: If humans or animals do not reproduce, the world would quickly become extinct. When someone thinks like this, it becomes a "world-shattering problem." Wherever this problem arises, in any group or community, that place shatters first, because they don't think that the world is the world, Dhamma is Dhamma, and it has continued like this until now.

Now, regarding the defeat: you lose because you surrender to love, lust, and preference. To put it bluntly, you surrender to your own mind, which is still filled with defilements. Once you surrender to these things, you must surrender everything: obey your heart, grant some or all special privileges, surrender your freedom to become a servant, give opportunities for mistakes – some or all – to your partner. This is completely different from when you had no partner and were free. Some couples, seeing the other side surrender, become arrogant, seize the opportunity to claim ownership, take all the freedom, and dominate until the other cannot raise their head. Such couples will never find happiness in their entire lives. Even if they lie on mountains of gold and silver inherited from ancestors, that wealth will quickly vanish. Finding new wealth will be difficult and arduous because the grace (siri) that attracts resources is absent.

If a couple has morality, is established in honesty, considers others' feelings as their own, respects each other's rights, forgives each other's mistakes, is not stubbornly self-willed, and each takes responsibility for their duties, then even if they are beggars with a begging bowl, they will have immense happiness far greater than millionaires because they possess that grace (siri) within themselves.

The Buddha, who fully knew all these circumstances, out of great compassion taught the Dhamma for householders (gihi dhamma) to those still immersed in the five strands of sensual pleasure, so they could practice it to alleviate suffering and bring happiness appropriate to their capacity. In essence: Since a man has accepted and loved a woman he likes and brought her under his protection, he should treat her as follows:

1. He should respect and honor her as his wife, not treat her as a slave or a rented wife.
2. He should not despise her as someone who has come to live dependent on him.
3. He should not commit adultery or behave like a man without a wife.
4. He should give her authority within the home and over all property.
5. He should provide her with adornments as she desires.

When a wife is cared for like this, she is pleased. However, some unvirtuous women lacking conscience might misunderstand, thinking their husband is infatuated with them, and become arrogant. They think they can say whatever they want to their husband, without considering moderation or appropriateness. Sometimes they might even disrespect those the husband respects, or do so in public. Most men are patient and maintain etiquette for the sake of their masculine dignity. Therefore, the Buddha mostly taught men about the dangers of women, as seen in various suttas. When the husband does not respond, they seize the opportunity to revolt and usurp power. A man who gets such a wife is no different from bringing a cobra to sleep in his bed. But a woman with inherent virtue is the opposite. When her husband treats her well, she feels a sense of shame and desires to do good in return for her husband's kindness. That is:

1. By managing the household and her duties well.
2. By kindly looking after her husband's relatives and neighbors.
3. By not being flirtatious or unfaithful to her husband.
4. By protecting the wealth her husband earns, not spending it wastefully.
5. By being diligent in her duties and household work.

A man who gets such a wife is like obtaining a "wish-fulfilling gem" as a wife. Having obtained her, he never tires of her or loses love. He has no trouble or suffering; she brings only the happiness that this world desires.

The next surrender is when you add new members to your family. For each additional person, you must allocate some or almost all of the love in your heart (or your partner's heart) to these dark-eyed members. As your members increase sequentially, you must allocate increasing amounts of love, protection, and care accordingly. The love and desire in your heart that you are willing to give away to others – if it were a material object, you would almost have nothing left for yourself.

The Three Bonds

Dear readers, having said this, can you now recognize and admit that those who considered themselves victors as described earlier are actually unconditional losers? Having lost, they further bind themselves with three bonds, according to the Buddha's statement:

"...puttagīve bhariyā hatthe dhanapāde..."

The three bonds are: wife, children, and wealth. They are loose but tenacious bonds. The more you struggle, the tighter they become, like a rope tied around a pig's leg. The more it struggles, the more the rope cuts into the skin and flesh, reaching the bone (as per the Khā tribal saying: children are called 'heart-disturbers,' husbands are called 'disturbers'... 'disturber' means authority. In the Northeastern Thai and Lao regions, village heads are called 'village disturbers.' They say, "If the village is hot, the village disturber will seize the people..." Children are called 'heart-disturbers' because they are 'masters of the heart.' Husbands are also called 'disturbers').

When one realizes they are the loser and then tries to fight back to regain victory, that is good. But those who lose and yet think they have won – that is a bit difficult. Thinking differently is also good. Struggling is suffering. Surrendering means no need to do or reflect on anything, saving brainpower – it's comfortable.

Heroes consider that dying on the battlefield is more honorable than surrendering and dying without any fight.

The World is Only Suffering that Arises and Ceases

The Buddha said: "...This world is only suffering, besides suffering that arises and ceases, there is nothing else." Explanation: Suffering due to desiring and then seeking. When obtained, that suffering ceases. Then suffering due to protection, expenditure, such as food costs, clothing, shelter, housing, etc. When that suffering ceases, then suffering due to preparing food to eat. Clothes need washing and cleaning. Especially food – it stays in our stomach for a while, then it forces us to expel it. If it forces us to walk or run, morning, evening, day, night, we must obey it every time; we cannot delay at all. Even if it's dirty or extremely foul-smelling, it forces us to sit and keep it company until it finishes its task.

Have you ever thought about it? Is delicious taste happiness or suffering? Who exactly receives the happiness or suffering? Happiness because the tongue receives a delicious taste, then that happiness disappears. Suffering because we carry the suffering (excrement) to expel. After expelling that suffering, other suffering takes its place: suffering due to desire, hunger, seeking, protecting, using, eating, expelling suffering – cycling around like that throughout one's life. We humans have two "anus-mouths," each at a different end, storing things that never seem to fill up. Just as it gets nearly full, it flows out. Those who do not contemplate to see the truth become infatuated with those sufferings, taking those sufferings as happiness, and then delight and become intoxicated with them.

Dear readers, please be patient and follow the struggle of us humans as I will present next for a moment. For those of you who have a partner and a fair number of family members as described earlier – the depth of love, affection, preference, or possessiveness for your partner – how much is it? Those who have it can know with their own hearts; others cannot tell accurately. Not to mention other possessions, let's focus on the main point first: Have you ever thought ahead whether, one day in the future, it will endure?

The natural law is this: youth leads to old age, love leads to hatred, desire leads to disenchantment, birth leads to aging, sickness, and death, having leads to loss. Most people like only the first part – love, etc. – because it's fun. But they dislike the latter part – hatred, etc. – because it's suffering. Yet these things carry equal weight. When speaking of value, the latter part – hatred and suffering – is of higher value.

When you contemplate well and see the latter part as having high value as described, you will then prepare something to exchange for that valuable thing (i.e., skillful means and wisdom), which will undoubtedly be offered for sale to you one day in the future. That is the sickness and death of your life partner. When you see it, there will be no bargaining or asking about the price. You will rush to embrace it, but not with the love and affection as when things were good. Instead, love and anguish mixed with profound sorrow and pity will take their place. This is what I mean when I say suffering has a higher value than happiness.

In the same situation, if a wise person contemplates and sees the value of the latter part as higher than the first part, as I have shown, being heedless, they are always preparing something to exchange. They contemplate these matters, seeing them clearly as the knowledge of the Three Characteristics (Ti-lakkhaṇa Ñāṇa), and that they must inevitably separate according to the results (vipāka) of the aggregates. Then they seek a defense, accumulating goodness according to the Buddha's teachings as a foundation, and then raise an army to fight the enemy (i.e., suffering and death) to make them retreat, in line with the Supreme Buddha's sermon: "...Suffering is not to be abandoned but to be fought against..." (i.e., taken up for contemplation).

The desire to obtain happiness or to avoid suffering is what should be abandoned. Those who can be free from suffering in this world all take suffering as the cause. Farming, gardening, trading, serving in government, being a police officer, soldier, mercenary, etc. – all because they see the suffering of having no money. Some young people make merit by giving alms because they desire a partner they have long wanted. After getting a partner, some make merit to have a firstborn son or to prevent their husband from taking a new partner.

Some, when in this world, think that if they obtain a certain thing they will be happy, but when they get it, the opposite happens. This causes them to become disenchanted with all the sufferings in this world. So they strive to do good deeds, give alms, observe precepts, etc., for the supreme result of a good destination in the future. If a wise person sees the danger of suffering in various desires – that it is the root cause of all suffering – and then strives to suppress desire by cultivating tranquility (samatha) and insight (vipassanā), knowing and penetrating all things knowable, freeing themselves from Mara's snares, attaining final Nibbāna – these all take suffering as the cause.

But if an unwise person sees suffering as valueless and undesirable, they will be heedless, unable to prepare something to exchange. Then they will grieve and lie in torment alone. The Buddha said: "Sorrow arises from love, fear also arises from love. If there were no love, whence would sorrow and fear arise?"

Let's listen to a tale to lighten the mind a bit. As heard, there was a clever man who witnessed the king's royal procession with many soldiers. He imagined to himself: "Ah, truly this king has great power and glory. Wherever he goes, he has so many soldiers and retinue surrounding him. Does he still fear any enemy?"

When he had the opportunity, he approached the king and, based on his imagination, asked: "Your Majesty, O assumed deity, you have such a great military force. Do you still fear any enemy?" The king replied: "Yes, I do. The senior military officers, because they have more troops than I do." Hearing this, the man became even more doubtful. He then approached a senior military officer and asked: "General, you have many subordinates, all brave soldiers with complete and abundant weapons. Everyone fears you, even the king. As for yourself, whom do you still fear?" The general replied: "I still fear the bandit chief because I don't know his location or hideout. He might come to ambush us at any time." Hearing the general's words, the man's doubt multiplied. He then searched for the bandit chief's hideout until he found it, and asked him: "Sir, the general has so many subordinates yet still fears you. As for you, whom do you still fear?" The bandit chief replied: "I fear only my wife."

I cannot vouch for the truth of this story. What I can vouch for is the Buddha's saying that fear arises from love, as quoted above. This aligns with what I have already presented: that one surrenders to one's own mind through love. Fear or surrender probably yields the same meaning.

All the struggles described above are struggles for the benefit and happiness of those still subject to birth in this world. Once born, such struggles are necessary continuously. Wise people, contemplating the benefits and drawbacks of the world as they truly are, do not give up. They strive to fight the internal enemy, the great agent constantly present in life, in accordance with the Buddha's saying: "...One can be freed from suffering through effort..." Effort is a sublime medicine for the wise. Conversely, effort is a deadly poison, counterproductive to the laziness of fools. Those who do not see the value of effort might think: Isn't diligence and perseverance in various tasks suffering, hardship, and weariness? True. A person who falls into the water and refuses to swim will surely die. Only those who can swim, relying on themselves, will survive.

Only suffering and effort are of great value in this world. If there were no suffering and effort, no one in this world would do good to escape suffering in this world and the next, or even attain Nibbāna.

In his first sermon (Dhammacakkappavattana Sutta), the Buddha first presented suffering to the five ascetics. He did not teach them to abandon it, but to hold it up as the main subject (to take it as an object of contemplation). Throughout that same sermon, there is no place where the Buddha taught to take happiness as an object. Therefore, by inference, suffering is very valuable. The Buddha and the noble disciples (Ariya Sangha) all attained the supreme Dhamma, liberated from defilements, by using effort and contemplating this suffering with right wisdom.

The General of All Defilements

Now, I have sufficiently described the struggle in human life in this world, which everyone can contemplate with their own wisdom without much difficulty. Next, I will describe the struggle in Buddhism to attain one's goal.

The Buddha also taught his disciples to fight the enemy, i.e., the defilements within their own minds. The defilements include greed (rāga), hatred (dosa), and delusion (moha), which are constantly present in each person's mind. They are the main enemies hindering the successful cultivation of goodness. Therefore, the wise Buddha taught those with good eyesight to use strategies to defeat greed, hatred, and delusion.

Each of these three defilements is called the general of all defilements. They have accumulated their forces within our minds for a very long time. They have become so intimate and ingrained that we no longer see them as enemies. Whenever they want to exercise their power, they provoke and soothe us, making us see drawbacks as benefits, see a small amount of happiness as immense happiness, and see boundless drawbacks as trivial. For example:

The General: Greed (Rāga)

1. Greed dyes the already clear mind, making it cloudy. It sees forms that are naturally ugly and filthy with various impurities as beautiful, clean, lovely, desirable, and pleasing. This is because the mind is defiled and clouded by the defilement of greed, making it see things according to its power.

Whenever greed does not dye the mind, making it defiled and cloudy, then even those same forms previously considered beautiful, clean, lovely, and desirable are seen as just ordinary forms. Because we are not under greed's power. Even if we see that form as naturally beautiful and clean, adorned by kamma-result (vipāka), it is not enough to make us grasp it as lovely or desirable – a fire smoldering in the heart, causing burning with the desire to possess it. This discusses the drawback of greed arising from visible form as a mere example. As for that arising from sounds, smells, tastes, and tactile sensations, may the wise contemplate in the same way.

Greed is compared to a stream of water flowing continuously down to low, depraved places, never stopping or staying still.

The General: Hatred (Dosa)

1. Hatred is the same. Initially, it wraps displeasure around the already clear heart, causing it to perceive wrongly, obscuring the light of wisdom. Then it surrounds it with malice, intending only to destroy others, indiscriminately, regardless of status – servant, commoner, noble, rich, poor, even benefactors or completely unrelated people.

Hatred can change white to black in the blink of an eye. A beloved child, a life partner – normally, you might part their chest to let them sit on your heart, yet it still feels distant. But when anger overpowers you, that same beloved child or life partner becomes like a vegetable or a fish. You might even kill them and offer their heart's blood to appease the anger at that very moment.

When hatred infiltrates anyone's heart, it transforms that heart according to its power, turning things upside down in an instant. Sweet voices become sour, fragrant smells become foul, sweet tastes become bitter, soft touches become rough and hard.

Hatred is compared to a wildfire that burns indiscriminately. It burns its birthplace (i.e., its own heart) first, then burns everything around it clean.

The General: Delusion (Moha)

1. Delusion – not being willing to reason according to cause and effect to know and understand things as they truly are – possesses the already clear heart, making it intoxicated, sluggish, and unwilling to think, investigate, or seek any reason. Forgetfulness is not considered delusion here.

Delusion is not a lack of knowledge. It is knowing not in accordance with reality, or knowing not enough to uproot the root of delusion. Deluded love for form because one does not know that form is ugly, impure, constantly changing, impermanent; that this form is a basis for all suffering; that form is void of any essence. Delusion involves not being willing to contemplate and see the drawbacks, then falling into the net of forms, sounds, smells, tastes, and tactile objects, believing them to be good and substantial, grasping them as self, as belonging to self.

When those things exist, the mind is preoccupied and circles around them. When those things deteriorate and disappear, one longs for them, cannot eat or sleep, and grieves.

Delusion is compared to a net covering. The thoughts and views of a deluded person are like someone inside a net. Whatever they think or consider revolves only within intoxication and obsession with forms, sounds, smells, tastes, and tactile objects. There is no way to see drawbacks, become disenchanted, and strive to escape from those five sense objects. Delusion grasps the five strands of sensual pleasure (kāma guṇa), such as form, etc., as self, as belonging to self, with sluggishness and unwillingness to contemplate to know and see the truth according to basic cause and effect. If one uses wisdom to follow the knowledge of the Three Characteristics until one clearly sees with intuitive knowledge (ñāṇadassana) the five strands of sensual pleasure, then delusion transforms into wisdom along the Noble Path (Ariya Magga).

As for ignorance (avijjā), it obscures wisdom more deeply and subtly. It is not just not knowing the five strands of sensual pleasure as they truly are; it is also not knowing the cause of their arising... their persistence... along with their benefit and drawback, and the method to make the five strands of sensual pleasure cease. If wisdom, transformed from delusion, clears the path, illuminating and seeing that origin clearly, then ignorance – the not knowing and seeing clearly as true the unknown things described – will gradually fade. Knowledge (vijjā) will arise, shining light, dispelling darkness completely in the end.

In summary, delusion (moha) is deluded, not understanding the five strands of sensual pleasure according to reality. It is remedied by wisdom following the knowledge of the Three Characteristics. But ignorance (avijjā) is not knowing more deeply than delusion. Because one is deluded (understands wrongly), the other does not know – does not know the five strands of sensual pleasure themselves, along with their arising, ceasing, benefit, drawback, persistence, and the cause for their cessation. To remedy it, one must rely on wisdom, transformed from that delusion, to clear the path first. Then knowledge (vijjā) gets the opportunity to proceed according to its ability until ignorance ceases, leaving only knowledge alone.

Delusion and ignorance have different characteristics as shown. However, in general, they are often paired together, e.g., "delusion and ignorance cover and envelop wisdom, preventing it from seeing the true reality," and so on.

Influence of Greed, Hatred, Delusion

These three generals of defilements have influence over the three worlds: the sensual realm (kāma loka), the fine-material realm (rūpa loka), and the immaterial realm (arūpa loka). They unite and consolidate their power into one solid force. All beings born in these three worlds are under their influence.

Brave heroes are considered their enemies. Attacking from any direction, every general will know and cooperate, and will marshal their own forces to help each other, as if they were one army. For example, if a hero wants to subdue the army of greed, saying it is only bad and detrimental, hatred gets angry, displeased, uses tricks to soothe the enemy, making them see more benefit than drawback. Delusion supports, giving an opportunity to attack later. The brave hero then becomes complacent, lapsing back into heedlessness, and so on.

Greed has a heavy penalty, but people see it as light. It arises slowly but is hard to eradicate. Hatred has a heavy, fierce penalty, arises easily, and ceases quickly. Delusion has a light penalty, arises slowly, but if one doesn't know how to remedy it or remedies it incorrectly, it will never cease.

Weapons and Strategy

I have sufficiently described the internal enemy of the heart and the battlefield. Next, I will describe the weapons and strategy.

In Buddhism, the Buddha forbade monks from using sharp, hard, poisonous, and harmful weapons against themselves or others. Instead, he taught them to use sharp, profound wisdom to confront the danger of their own internal defilements, such as greed, etc., with three forces: morality (sīla), concentration (samādhi), and wisdom (paññā). Additionally, there is a supply force: generosity (dāna) attached at the rear. The two forces of morality and concentration, if lacking the support of the third force, wisdom, have no strength. Thus, wisdom is considered the rear or main army.

If lacking generosity, considered the supply force, and faith (saddhā), the three forces cannot succeed. Faith – confidence in the principle that doing good yields good, doing evil yields evil; fear and restraint from doing evil, fearing the results of evil kamma; then establishing oneself in honesty, right thought and view, supported by wisdom as a foundation – only then can morality be firmly established. It is like a farmer or gardener who must clear the dense forest and grass, making it smooth and bare, before planting crops to grow and bear fruit as desired. Wisdom not only supports and gives strength to faith and courage; it also gives strength to morality in general. Whether it is the five, eight, ten, or 227 precepts, if lacking wisdom alone, the observer cannot perfect the morality. The intention to abstain – whether as undertaken restraint (samādāna virati) or eradication restraint (samuccheda virati) – depends on wisdom to direct. Concentration becomes firm as one-pointedness of mind (ekaggatā citta) and one-pointedness of object (ekaggatārammaṇa) because wisdom clearly sees the meditation object and lets go of other objects, leaving only the one-pointed object.

Renunciation (cāga): Wisdom sees letting go as expansive and cooling, a happiness of the mind. It subdues the defilement of selfishness, causing it to disappear or gradually weaken. It makes one consider others' feelings like one's own among beings born to share suffering – birth, old age, sickness, death. One has a mind of loving-kindness and generosity, willing to sacrifice personal happiness for others, with a cheerful and joyful mind, wanting to associate with friends indiscriminately. Thus, generosity is considered the highest form of social interaction.

Morality (sīla) is a kind of high-society rule for noble-hearted members. Everyone joining this association does so with joy and delight, with no coercion or conscription, and with the same goal: to train and cultivate their body, speech, and mind to be pure and radiant. The rules are divided into three levels: the coarse level for laypeople: the five and eight precepts. For those in the monastic state, divided into two: the ten precepts for novices (sāmaṇera), and the 227 precepts for monks (bhikkhu). Although divided into two or three levels, the Buddha's intention was to provide tools for subduing the enemy defilements within each person's mind, to reduce or completely eliminate them. The Buddha laid down the principles for members of this association to progress towards purity, the goal being purity of morality (sīla visuddhi), etc.

Morality is a tool for subduing coarse defilements that arise through body and speech, which ordinary people can easily see and subdue without much difficulty. Evil defilements already exist within the body and speech of ordinary people. The Buddha taught those who see the danger to subdue them by observing morality. This is the only way to reduce and eliminate these defilements. Furthermore, I would like to advise here: If you think observing precepts is difficult, please do not consider that act as observing precepts. Instead, consider it as subduing the evil defilements that no one desires, removing them from our body and speech. Then the notion that observing precepts is difficult will disappear.

Concentration (samādhi) is a mental technique, private and personal. Others cannot interfere, except to advise on the technique – this is called giving instructions (upāya). There are many wrong paths for the mind, so they cannot be brought back to their original state (bhavaṅga) or eliminate the many confused, turbulent mental objects from the mind. Concentration directly fights the five Māras.

The five Māras are: 1. The Aggregates as Māra (Khandha Māra): The five aggregates (form, feeling, perception, mental formations, consciousness). They are called Māra because they disturb the mind's peace, constantly destroying its normalcy. 2. Defilements as Māra (Kilesa Māra): Similarly, they constantly disturb and make the clear mind troubled and defiled with good and bad things, happiness and suffering, etc., according to their nature. 3. Kamma Formations as Māra (Abhisaṅkhāra Māra): This specifically concerns the mind: the mind that is ambitious, aspiring to high things not yet attained, wanting to possess them alone, causing the mind to be troubled and suffer, unable to eat or sleep. If it gets that thing as desired, it is still not satisfied and wants even more. This is Māra. 4. Divine Son Māra (Devaputta Māra): Said to refer to unrighteous celestial beings who enjoy harming others. In terms of the individual, the Devaputta Māra within is a person with a demonic mind but a righteous mouth, or one whose mind and mouth are both righteous, but when provoked by something that stimulates defilements, cannot endure in Dhamma and thus succumbs to defilements, willing to exchange good Dhamma for unrighteousness. 5. Death as Māra (Maccu Māra): Death. When someone practicing for benefit has not yet reached their intended goal, the Māra of death confronts and destroys their life first. Hence it is called Māra.

Meditation on concentration (samādhi bhāvanā) directly confronts the five Māras. If concentration is strong, the five Māras are defeated. If concentration is weak, the five Māras attack and overwhelm. Therefore, brave meditators who are on the right path and good way must firmly plant themselves to fight the five Māras on the supreme battlefield (i.e., this body), never retreating until reaching the goal. The body is called the assembly point for the five Māras as described.

Wisdom (paññā) means the sharp intelligence of the mind. When thinking or considering anything, it is quick and resourceful, able to resolve obstacles thoroughly and clearly. But the wisdom being discussed here means using wisdom to skillfully remedy wrong views that have already arisen within oneself, those not yet arisen, and even those arising in others. To be specific, it is called Right View (Sammā Diṭṭhi) as wisdom within the Noble Eightfold Path.

Morality, Concentration, and Wisdom all depend on each other as supporting conditions. If any one is missing, the others cannot proceed alone, just as the three armies depend on each other as described. Even generosity needs concentration and wisdom to support it. The only difference is the amount used according to the necessity of each function. For example, with morality: one uses wisdom to contemplate the danger of lacking morality, then can observe morality purely. When recollecting the purity of one's own body and speech until clearly seen, the mind becomes clear and pure, still and settled in that purity of morality, becoming one-pointed concentration (ekaggatā samādhi). If morality is impure and there is still worry and disturbance (vipaṭisāra), the mind cannot become firmly established in concentration. This means wisdom has not yet arisen, unable to cleanse the foundation (morality) to be clean. When the mind is not yet steady, wavering among objects, how can wisdom know and see Dhamma that is true and straight? Like a balance scale with a pendulum that is not still and normal – where can justice be expected from it? Morality, Concentration, and Wisdom support each other as factors in this way.

Morality, Concentration, Wisdom are the supreme path (Magga). Walking this path leads directly to the cessation of suffering. All the Noble Ones, including the Buddha, have walked it and successfully attained their goal. The Eightfold Path is a path walked with the mind. Even when expressed as morality, it is the morality within the Path itself. The true Path is singular: Right View (Sammā Diṭṭhi). The other seven factors are its retinue and accessories. Without Right View alone, Right Thought (Sammā Saṅkappa), etc., are impossible.

For example, wisdom contemplates suffering as it truly is: that all human and other beings born into this world are constantly oppressed by suffering. Hence this world is wearisome and seen as dangerous. Then one thinks and considers (Right Thought) a way to escape from this mass of suffering. Such thought is a consequence of Right View wisdom that sees correctly. That right and correct thought is already Right Speech (Sammā Vācā), because speech uttered must first be thought out. Thought is the morality of the Noble Path. Uttering speech with right speech is general morality. The mental work of right thought and right speech is internal, the work of the heedful Noble Path practitioner. Living life in the Noble Path as described is called right living (Sammā Ājīva) for that person.

One who strives to follow the Noble Path as described, continuously and without interruption, is said to have Right Effort (Sammā Vāyāma) within the Eightfold Path. The first six factors, beginning with Right View, culminate in Right Effort. If lacking Right Mindfulness (Sammā Sati) – establishing right mindfulness – one cannot reach Right Concentration (Sammā Samādhi). It's like a road that doesn't connect – how can a vehicle travel the entire way? The final factor, Right Concentration, is a great power supporting all the Path factors, giving them the strength and courage not to tire in their respective duties. Observe this: most practitioners, if concentration is not stable, often cannot succeed. Right View wisdom illuminates the path, showing the way. But when mindfulness and concentration weaken, wisdom might unknowingly become perception (saññā) or mental formations (saṅkhāra).

The Eightfold Path

Dear readers, whether the Eightfold Path is the one-way road that can lead followers solely to purity of mind, or whether the Eightfold Path performs the function of abandoning defilements (pahāna kilesa) in a single moment at a single place (i.e., the mind) in that respective plane – from what I have presented, I hope you can understand somewhat. To summarize again: The Noble Ones, beginning with the Buddha, walked the Path-way through the mind. Even if the Path is expressed as Morality, Concentration, Wisdom concerning body, speech, and mind, if it is the Noble Path, it must be walked with Path-consciousness (magga citta) alone. Anything else is a conventional path. This Path is not within the domain of fools, the merely educated, or anyone who can compose it according to their own preference. But when a person with wisdom and faith, believing in the Buddha's teachings or the meditation instructions given by a teacher without any pride or hesitation, respectfully practices the Dhamma with the Eightfold Path as the vehicle, then the Eightfold Path will manifest clearly to them through their own mind and right wisdom.

Even though the Eightfold Path may seem difficult and numerous, by relying on heedfulness, striving and persevering without break or decay, the Eightfold Path will become fewer and fewer until only the knower/contemplator and the contemplated object remain. The Eightfold Path will disappear (i.e., erase perception and attachment), and a light will arise in the mind: "Ah... so this is the correct and true path that the Noble Ones walked?" One who sees clearly with their own mind and right wisdom like this will no longer seek any other teacher.

For those hoping to walk the Path following the footprints of the Buddha, please first set aside any memorized knowledge or concerns from prior learning (pariyatti). Then firmly incline your mind to believe in the meditation practice you are about to undertake: "This is the direct path, the true path to the cessation of suffering." Then develop your meditation until skilled. When Right View wisdom as the chief, with Right Concentration as the supporting foundation, arises, then you will clearly know for yourself that the knowledge arising from learning and the knowledge arising from Right View wisdom have different tastes, different like this.

Furthermore, when the Path – Right View wisdom – arises, its characteristics might differ somewhat. Please, practitioners, do not hesitate. Observe its taste: the taste must be the same – knowledge arising from internal peace; after knowing, doubt in the method and that meditation object disappears; rapture and satisfaction of the mind follow. This is due to the different methods used for contemplation or the differing courage of the mind, as well as the Path-consciousness that abandons defilements in each plane. Also, the Path that abandons in each plane arises only once, never twice, unlike jhāna, which, when mastered, can be entered at any time.

Those who have not yet calmed the mind to reach concentration often see concentration as making the mind stupid and sluggish. They think that the mind thinking and investigating according to the methods one has is wisdom. Indeed, in the factors of enlightenment (bojjhaṅga), the investigation of Dhamma (dhamma vicaya) – investigating Dhamma – is one factor. But investigation occurs within the bounds of mindfulness until that Dhamma permeates and reaches the mind, causing persistent effort in contemplation without discouragement. Then the results follow: satisfaction, peace, mind stability, and letting go of that matter – this is the criterion. That is the correct way, the factor of enlightenment as taught by the Buddha. If different, without such a criterion as described, it is not the wisdom of enlightenment.

In truth, a concentrated mind does not become stupid or sluggish at all. Only those who haven't yet attained concentration speculate so. One who attains concentration must have a courageous mind that has fiercely confronted mental objects until they can call themselves "We have won," only then can they reach concentration. While in that concentration, the mind is not stupid or sluggish. It is clear and radiant; contemplating any Dhamma becomes thorough and joyful. It is jhāna that makes the mind calm and then absorbed in the happiness and one-pointedness of jhāna. Please do not understand that jhāna and concentration are the same thing. A horse and a donkey are the same type of animal but different families. However, even the "stupidity" of being calm, free from the five hindrances (nīvaraṇa), is far better than the "courage" that deludedly sinks into sensual pleasures.

For those wishing to calm the mind and cultivate concentration meditation, please put aside the wisdom arising from study, even from hearing and listening, into a cabinet for now. Use the brain's reasoning that arises during meditation, focusing on the meditation object you have undertaken, especially the method to achieve concentration. Only then can concentration arise. This external wisdom cannot be used for achieving concentration; it is for other purposes, or for comparison with insight (vipassanā) – it is suitable for everything. Furthermore, if the wisdom arising from study is used in practicing concentration meditation, when about to truly reach concentration, that wisdom must be let go of first, only then can concentration be attained. If not completely let go, concentration will only be access (upacāra) and then withdraw. True Dhamma is personal (paccattaṃ). The knowledge of the wise is also personal. Hence it is wonderful. If cleverness arises before stupidity, it will cover up stupidity, and there will never be a chance to see the stupidity at all.

Regarding this matter, a certain Elder once asked me about my practice method: "Which way do you proceed?" I told him according to the way I had practiced, beginning with contemplation of the body (kāyagatāsati) until the mind unified into concentration. When I got to the point of still not having explained concentration, he objected: "That's just stupidity." I didn't know how to answer him otherwise. When discussing meditation, I had to answer in terms of meditation: "Stupid – I have to accept it, because I have been searching for my own stupidity for a long time." He turned to ask another Elder, who had previously been my teacher. He answered in the same way I did. He probably thought to himself: "Eh... how do these people practice?"

Since we've come this far discussing jhāna, concentration, and the Path, please bear with me as I present a similar analogy for further study. I have studied, trained, and gained some experience in meditation practice. Though not expert, I can relate some to you for study. Everything I have presented, am presenting now, or will present later may not suit the mood or opinion of some readers. Nevertheless, please forgive me, who has good intentions towards fellow practitioners. Please consider this as just the opinion of one person. That is good, so that we can exchange views. Thinking like this will relieve readers' doubts. Please then listen to a couple more analogies.

Analogy: Practice (Paṭipatti), Realization (Paṭivedha), Learning (Pariyatti)

A certain Elder was well-learned (bahusutta) and also a practitioner. He was very close to me. He asked me to explain the practice method I was following. I explained it to him in sequence, as I had explained to the previous Elder. Oh dear! When I explained up to the point of the mind unifying into concentration, he objected immediately, like the previous one. But it was during a meeting after chanting, so I restrained myself. After the meeting, I followed him to his hut and asked him: "You said that making the mind unify into concentration is stupidity – have you been able to achieve this kind of stupidity yet?" He replied, "No." I answered him: "Since you haven't yet made this kind of stupidity happen, why do you say it's stupidity? Your statement is illogical. I cannot believe it. To know stupidity, one must have been stupid oneself before, then teaching others would be reasonable and believable."

I then somewhat taught him (because we were very close): Knowledge arising from learning (pariyatti), regardless of how much or how little, if one does not know how to let it go, becomes a great obstacle to meditation practice. The mind that will attain meditation practice, whether called jhāna or concentration, must abandon all perceptions and memories. Even the extensive learning will not be present in that jhāna or concentration. The repetition word, such as "Buddho... Buddho," will disappear simultaneously with the moment the mind becomes jhāna or concentration. Only one mental object will appear: one-pointedness (ekaggatā), peaceful with the happiness of the mind, unrelated to any external objects. In summary, the mind will return from its normal state and enter a different state of its own internally.

This is what most students understand as a "stupid mind." A clever mind is one that thinks and investigates the learning, the meanings, and the Dhamma thoroughly, becoming sharp and clever in that Dhamma. Most often, they contemplate according to the letters. When their cleverness and ability end, nothing better arises within themselves. The defilements that originally existed remain the same. If someone obstructs them, the defilements might even become more rampant. Finally, they will not be free from doubt in that Dhamma. But if used correctly, with proper method, comparing it with various kinds of knowledge arising from meditation, selecting only what is suitable, it will be very beneficial.

If learned people think of their studied knowledge merely as a map, and we haven't yet surveyed according to the map – to draw a map, one must first survey, know, and see the truth for oneself, then one can draw the map. Furthermore, if meditators who investigate by themselves or according to their teacher's instructions see defilements, including the five hindrances, etc., as defilements of the mind, and then abandon them until the mind unifies into jhāna or concentration as described – if fellow meditators still see this mind as stupid, it would be laughable and shameful among peers. If it's the view of students, it would be a great pity for the knowledge they have studied.

At the end, I told that Elder directly: If you take your studied knowledge to practice meditation, you will never achieve meditation even if you practice until the day you die. Later, I had another conversation with him. He told me: "When I actually meditate, I abandon all my learning." Many years passed, and we never discussed this matter again. This Elder is praiseworthy as a learned one, and he was interested in practice. But it's a pity he couldn't let go of his learning at the time of meditation practice. He wanted his meditation to conform to his studied knowledge. When the mind does not let go of perception (saññā), the mind cannot attain meditation.

Truly, learning (pariyatti) should arise from realization (paṭivedha). Realization must be preceded by practice (paṭipatti) to attain realization. The person who first draws a map must first survey the area (practice) until thoroughly understanding it, then reduce the proportions to fit their needs (realization), and then draw the map (learning).

Another story: A man ordained when old. He had been a government official. By now, his rains retreats (vassa) would be nearly 30. He spoke similarly to the two Elders mentioned above, like someone without meditation experience: "Making the mind still and inactive, without wisdom – thinking this and that brings true wisdom." It is true, as he said, that wisdom arises from study, investigation, inquiry, and memorization. These four sources of wisdom are commonly used by ordinary people habitually. But they are not wisdom in the Noble Path. True Noble Path wisdom must arise from meditation (bhāvanā). Wisdom with concentration can abandon defilements. The preliminary wisdom is fine for ordinary people teaching each other. But he is a monk teacher, ordained for nearly 30 rains, teaching the path of meditation like this – it's not right. At the very least, please follow the Buddha's statement: "One who has well-developed morality has concentration as its result and great benefit. One who has well-developed concentration has wisdom as its result and great benefit. One who has well-developed wisdom frees the mind from the three cankers (āsava)." That is still good. Do not rely on your own opinion. You are wrong and teach others wrongly, adding to the real evil kamma.

Final analogy: An old man came to train with me, awaiting ordination. When he meditated, his old memories would surge up. He mistook this for wisdom arising from meditation. Seeing fellow meditators who were calm, he thought they were no match for him. He even looked down on his fellow strivers as stupid and sluggish. One evening, I was giving a Dhamma talk to the group. Everyone was calming down, focusing their minds, and listening to the talk as usual. After the talk, a certain monk had a doubt about the knowledge arising from the calm mind moment: "What is that?" While that monk was asking the question, the old man listened with special interest. When the monk finished, the old man interjected with a doubt: "Eh... how does that knowledge know?" I then asked him back: "You said that when you meditate, knowledge arises, penetrating everything. How do you know?" He replied: "Old things – whether work or thoughts, even places I used to go to, do business, earn a living long, long ago, completely forgotten – when I meditate, the mind sees them all thoroughly and clearly." The group looked at each other and smiled, but no one said anything. I then explained to him: That is past perception (atīta saññā), not wisdom arising from meditative concentration. If you want that kind of wisdom, you don't need to meditate so hard. Just sit still alone, and it will pop up by itself.

See here, practitioners: Do not mistake past, future, or present perceptions and mental formations for wisdom. Otherwise, you'll be overwhelmed like that old man. Meditators have undoubtedly encountered this kind of "wisdom" countless times themselves. Some encounter it so intensely that they fall flat on their backs. People are strange. Born, they like to look for trouble. They don't like peace and quiet. They like to scratch at moist eczema, dry eczema, scratch this, scratch that, pinch this, pinch that – considering it fun. Look: When first born, there aren't many issues. Growing up, they find loads of burdens to put on their shoulders, carrying them until they can barely get around, yet it's still not enough for their desires. The more education they have, opening their eyes and ears wide, if lacking restraint, the worse it gets. Some even lose themselves completely.

Therefore, the Buddha taught us to cultivate mindfulness and train in concentration as a companion to our ever more complicated duties and knowledge that might stray beyond bounds, which would cause deterioration until it becomes a habit. Then we have no chance to cultivate mindfulness. Some think: "Mindfulness is already in our own mind; we can cultivate it anytime." But when it comes to actually cultivating it – whether lay or ordained, even those who claim they have no duties and can practice mindfulness anytime – when they actually try to train the mind to have steady mindfulness in concentration, becoming solely one-pointed, it is not an easy thing for those without skillful methods. All the duties we thought we had abandoned, when we come to meditate, return as mental objects even more than when we were busy with work. Because the power of the mind is like the power of electricity. When electricity powers many light bulbs, the light dims. If we turn on only a few bulbs, the light becomes bright. Our mind, when involved in many duties, even if they are many, seems not so much, because the mind's power is weak, covered and buried by duties. But when we abandon those duties and meditate, the mind's power is strong, shining light, seeing even the small things within the mind as huge and multiplied.

At this point, if one lacks sufficient faith and has never meditated before, and the mind is weak, they might become discouraged and abandon meditation, seeing it as difficult. They might blame it on lack of merit or destiny, thinking they should accumulate more perfections first and then practice later. Yet this is still better than the view of some who say that meditation practice is torturing the mind, suffering; better to let go and follow the mood – it's more comfortable. And some even think there's no need to control the mind; just knowing and seeing it as it is is enough.

Knowing Timely as the Mind Knows

I'll insert a little more here for clarity. If not said here, and said elsewhere, the text would be too distant, and readers would find it hard to grasp the meaning. The phrases "...establishing mindfulness to know and see..." and "...knowing timely..." and "...knowing and penetrating thoroughly..." have different characteristics and meanings. This concerns the mind. The mind is a conditioned reality (sabhāva dhamma), without a self, but it manifests as activities that those with intuitive wisdom can know: "This is mind, this is an activity of the mind." Mindfulness is an activity of the mind that follows to know and see – that is, it follows to know and see the activities and behavior of the mind, but it does not see the mind itself. The true mind is the knower. Following to know and see the activities of the mind will never catch up with the mind itself. Like a person tracking a lost cow – they don't see the cow itself, so they follow its tracks. But a cow is a material object, unlike the mind, which is immaterial. Using the mind to follow the mind's activities is impossible. When will we ever see the mind itself?

The phrase "knowing timely" already indicates that the knower is the mind. Knowing timely means knowing exactly as much as the mind knows, neither less nor more. When knowing timely like this, there are no activities of the mind. When there are no activities of the mind, there are no tracks of the mind. Then who will follow the mind's tracks anymore? In summary, wherever mindfulness is established, the knowing mind is there. Mindfulness and the knower are equal, in the same place, working together at the same moment.

The phrase "knowing and penetrating thoroughly" refers to the clear, penetrating knowledge of the knower, knowing neither less nor more. "Penetrating thoroughly" means throughout from the beginning – from the start of thinking and knowing, through investigation, until clear, thorough knowledge becomes a conditioned reality (sabhāva dhamma). The mind no longer wanders or seeks anything else because the thorough penetration of those causes and effects is complete.

If practitioners understand the points presented here, I hope they will not mistakenly take the knower (the mind) to follow the mind's tracks. When we make the mind – the knower – still and steady with mindfulness, then the tracks (activities of the mind) disappear. When the knowing mind and the recollecting mindfulness come to work together in the same place, then coming and going, deluded wandering and seeking, will cease. One will find the real thing: the mind peacefully still in one place. Like a farmer searching for the headscarf that was on his own head, wandering around the forest and fields until exhausted, returning home to rest, lifting his hand to slap his head – the scarf falls immediately. He then stops worrying about the search.

This mind often causes great trouble for those initially training in meditation. Some even give up striving because they see it as too difficult, beyond their ability. But those who have experienced the peace arising from concentration will see mental objects as dangerous, as enemies to the mind's peace, and will fight with courageous effort to attain true liberating happiness. That courageous effort becomes a habitual abiding (vihāra dhamma) for those who see danger in lack of peace.

Comparison, Scope, Dhamma-Vinaya

The Buddha's teachings are vast in scope and are timeless (amata), but they are bounded by three principles: Morality (Sīla), Concentration (Samādhi), Wisdom (Paññā). Whether students or meditation practitioners, if they have not used careful, thorough wisdom appropriate to that level of Dhamma, or consulted with wise and knowledgeable people, they should not decide automatically, because they might misinterpret the meaning of that Dhamma.

A single spokesman with wrong understanding can cause many others to fall into hell along with him.

When students or practitioners act with excessive determination – eager to reach the goal too quickly, without considering whether their actions are appropriate, lacking mindfulness and thorough knowledge of those causes and effects – it can become an obstacle to the practitioner's progress.

Even though the Buddha's teachings point out the direct path, if they do not align with the defilements' desires of the listener, the listener cannot practice them to benefit themselves. Whether it is the Buddha's teaching or anyone else's, if it aligns with their defilements, they will accept it as their heritage forever.

The Buddha, seeing far-off events, taught eight criteria for judging Dhamma-Vinaya to Venerable Upāli, so that the Buddha's disciples could practice accordingly. Those wanting details should consult the "Nawakowat" (Novice's Guide), section 8, page 56, which is part of the curriculum for the third level of Buddhist studies (Nak Tham Tri).

Next, I will present four criteria for comparing Dhamma-Vinaya that the Buddha taught in the midst of the Sangha assembly at Kusinārā when he relinquished his life span. In summary:

If a certain monk says: "I have heard this directly from the Blessed One's presence: 'This is Dhamma-Vinaya, the Teacher's teaching,'" other monks should not rejoice nor reject that monk's statement. They should memorize those phrases and words well, then check them in the Suttas and compare them with the Dhamma-Vinaya. If they do not agree, they should discard them, being certain that this is definitely not the Buddha's teaching, that this monk has not memorized it well. If both the Sutta and Vinaya agree, then they should conclude that this is truly the Buddha's teaching, that this monk has memorized it well. This is the first great reference. If a monk says: "I have heard this directly from the Sangha, along with the senior Elders who are leaders and great ones in that monastery: 'This is Dhamma-Vinaya,'" compare as in the first case. This is the second great reference. If a monk says: "I have heard this directly from many senior Elders in that place, who are learned, knowledgeable, and retain the Dhamma-Vinaya and mātikā: 'This is Dhamma-Vinaya,'" compare as in the first case. This is the third great reference. If a monk says: "I have heard this directly from a certain senior Elder, who is well-known and respected by many people, in that monastery: 'This is Dhamma-Vinaya, the Buddha's teaching,'" compare as in the first case.

These four criteria for comparing Dhamma-Vinaya, presented to readers, can be summarized: Dhamma and Vinaya, in their essence, are the same. They differ only in manifestation, like a red cow and a spotted cow. Therefore, when Dhamma teachers discuss good and bad conduct, they present the five precepts. When discussing higher Dhamma, the Eightfold Path, they mean Morality, Concentration, Wisdom. The Path of abandoning (magga pahāna) and the Path possessed (magga samangī) also mean Morality, Concentration, Wisdom combined as one.

The Buddha said: "Intention (cetanā) to abstain is morality." Intention is truly Dhamma. When intention (Dhamma) abstains from those faults, it becomes morality. Morality and Dhamma cannot be separated. Those who prefer Dhamma – tranquility (samatha) and insight (vipassanā) – see it as the direct path to Path, Fruition, and Nibbāna. Morality is an external behavior. They select only Dhamma to practice, forgetting that the practice itself is already morality. Or those who prefer morality see Dhamma as difficult to practice and focus only on observing morality, forgetting that the intention to abstain from faults is itself Dhamma. Isn't the mind steady in that morality also concentration?

The Buddha established Dhamma as timeless, supremely well. No one who has not penetrated the Buddha's Dhamma should invent new Dhamma to suit their own defilements. It would unknowingly destroy Buddhism.

Many Texts, Many Teachers

Those who study and research many texts, besides not being willing to practice according to the knowledge they have studied, in one era it was held that learning to be thoroughly proficient in the scriptures was attaining analytical knowledge (paṭisambhidā ñāṇa). To summarize the opinion of most students who are not willing to practice according to their studied knowledge, there are four points:

1. They think they must study a lot first, then practice later, because without prior knowledge, they cannot practice.
2. Meditation practice is a higher Dhamma practice requiring a teacher, a place, and a Dhamma suitable to one's temperament.
3. One must have a pure, clear mind, completely uninvolved with anything.
4. Meditation practice that calms the mind is making the mind stupid, without thought, as mentioned. One must use the brain to investigate causes and effects and that Dhamma to generate wisdom. Therefore, they do not practice according to their studied knowledge but according to the opinion of defilements, which are masters over the heart.

Therefore, in this era, there are many teachers and many texts, but it is hard to find someone willing to abandon pride and stubbornness and practice correctly according to the Buddha's teaching. If there are some, they mostly practice according to the commands of the master over the heart, which they have predetermined: "When I practice meditation, I must use this repetition word and this Dhamma passage to suit my temperament. Practicing thus, I will attain that level, know and see that, and use it for that purpose," etc. Finally, they wait to receive the result according to the Buddha's statement: "...'Thus the holy life has been lived, what had to be done has been done, there is no further state beyond this,' he knows... 'Birth is ended...'" I emphasize that the opinion of most students who think this way is not true. Whether one has studied much or little, if one truly has faith and confidence in the practice method, and abandons pride and stubbornness, the conceit that one is already smart enough, then practices according to the Buddha's teaching – which a wise, knowledgeable person may guide them towards, with confidence that this Dhamma is good and true, but we have not yet truly practiced it – then one will see the true and real thing arise within oneself, without deluded belief in others' words. The true, real Dhamma that makes a person a Noble One (Ariya) is not merely studying texts and speculating. One must truly practice accordingly, and then the real will become real.

Dear readers, you probably remember the Buddha's biography. Prince Siddhattha was supremely educated for his time and was absolutely certain: "When I renounce and go forth, I will be able to use all the principles I have studied, along with my existing effort, to attain Supreme Enlightenment without much difficulty." After ordination, he did not become heedless. He practiced asceticism (dukkaracariyā) according to every principle he had studied.

Six years passed without any result. Most people thought he had died. Then he recollected the mindfulness of breathing (ānāpānasati) meditation that no one had taught him when he was a young boy, sitting alone under a rose-apple tree while the workers and relatives left him to attend the royal plowing ceremony. At that time, his mind became calm, even causing the miracle that the tree's shadow did not move with the sun. His relatives saw it as a miracle and paid him great respect. He saw that this path might lead to enlightenment. Being certain of that, he abandoned asceticism and practiced mental development until he attained Supreme Enlightenment.

Three months after the Supreme Buddha's Parinibbāna, Venerable Ānanda, whom all disciples respected as a treasury of the True Dhamma – even though the Buddha had passed away, with Ānanda still alive, it was as if the Buddha was still alive, because Ānanda retained the Buddha's teachings completely in every respect.

The Sangha of 499 monks, with Venerable Mahākassapa as president, were to hold a council to compile the Dhamma-Vinaya, the Buddha's teachings. For this, they needed to select only Arahant monks. But Ānanda was still a learner (sekha). Yet they couldn't exclude Ānanda because he was supremely learned (bahusuta). The Elders, beginning with Mahākassapa, reminded Ānanda: "Ānanda, tomorrow the Sangha will hold the council. If you alone are absent, the council will be incomplete. Therefore, do not be heedless. Strive diligently to the fullest."

Venerable Ānanda, being heedless, strived almost all night. The Dhammas he had heard and studied from the Buddha for nearly 40 years were used for investigation to attain Arahantship – all in vain. He then recollected that the Buddha had said: "Ānanda, you will attain Arahantship three months after the Tathāgata's Parinibbāna." The Buddha's word never had two meanings. "Why have I not yet realized? Tomorrow it will be three months since the Buddha's Parinibbāna." He was weary and discouraged. He intended to rest and lie down for a bit, then strive anew. As he let go and lay down, his head not yet reaching the pillow, he attained Arahantship at that moment. The next morning, he joined the council of 500 Arahants, with Mahākassapa as president, perfectly.

Dear readers, from these two analogies, you can clearly see that being learned and an investigator alone cannot walk the Noble Path to attain the true Noble Truths. But they used stillness, abandoning longing – no past, no future, not even present there. Whether knowledge arising from study and investigation, or from meditation and insight, they are merely tools for use in duties. When the duty is finished, the tools are put back in their place.

Having discussed those with considerable study, next I will discuss those without education but with a capital of great faith, who practice correctly according to the Noble Path and can attain the essence of Dhamma. Venerable Rādha, when still a layman, was without relatives or friends. Not to mention education – even the cloth to cover his extremely dirty body was tattered and torn. He lived in poverty. Food depended on the leftover almsfood of the monks in that monastery, just enough to sustain his intestines for a meal. Not to mention education. Whether it was due to his destitution or because faith arose on its own is hard to guess. But he wanted to ordain so badly that he became emaciated, yet no monk would help him ordain.

When this reached the Buddha's ears, he asked in the midst of the Sangha assembly: "Has this Brāhmaṇa Rādha ever given any assistance to any monk?" Venerable Sāriputta responded: "This Brāhmaṇa Rādha once offered almsfood to me." The Buddha said: "Good, Sāriputta, you know the gratitude of others who have done deeds. Let Sāriputta take Brāhmaṇa Rādha and help him." Venerable Sāriputta took Rādha, helped him ordain, and became his preceptor (upajjhāya). After ordination, Rādha was gentle, easy to teach, and followed his preceptor's instructions. Before long, he attained Arahantship, the supreme result for all who have gone forth.

...See here, everyone. If you have little education, do not be sad that you are less educated than your peers. If you have much education, do not be proud that you are highly educated, with vast, profound, and superior knowledge compared to others. In worldly matters, even with great knowledge, lacking good conduct makes it difficult to bring happiness and prosperity to oneself and the community. In Dhamma, especially for those practicing meditation to be free from suffering – whether in the moment of jhāna, absorption concentration (appanā samādhi), or when the Path-possessed consciousness enters the Noble Path (ariyabhūmi) – all knowledge, both that studied and investigated and beyond, seems meaningless there. But beyond that, if used, it brings immense benefit. Or before reaching that point, if used skillfully, it also brings infinite benefit.

I have taken you on a tour of the supreme one-way path of the Noble Ones, with its scenery and complex alleys, making you waste time fighting the enemy. By now, the three enemy armies have probably prepared and accumulated many troops and supplies. If so, then you can go out and fight the enemy.

Generosity (Dāna) – The Supply Army

Generosity nourishes the troops. Morality is the mantra (mon). Concentration is the magical art (vijjā). Wisdom is the weapon.

Even though generosity is classified as a supply army, it also must fight against enemies that might cut off supply lines, no small matter. Therefore, creating goodness in Buddhism, by any method, is essentially fighting the enemy (i.e., one's own defilements). Thus, wisdom (the weapon) is necessary. If wisdom, the rear army, does not provide strength, one is in trouble. Giving gifts, donating any material object, is extremely difficult for those without wisdom, even more dangerous than going to war. Any struggle requires weapons; without them, where will victory come from?

Generosity is also a type of struggle. Stinginess (macchariya) is a fierce enemy of giving because one thinks: "The material objects, money, and wealth I have earned are not easily obtained. I got them for wealth and completeness, to have everything. What's the point of giving them away as gifts without getting any benefit? At best, giving gifts only results in blessings – 'Yathā... sabbī' – no matter how much you give, you don't see any improvement or prosperity beyond the original. Everything was earned with near-death effort. Those with little fear starving to death if they give. Those with much fear running out of money. Sometimes, when a beggar comes, unable to refuse, they give a little, just enough to stop the annoyance – a tiny amount, as if giving away bags of gold and silver."

Stinginess and miserliness become enemies of the heart, fighting constantly. Giving little, one regrets. Giving much, one fears depletion. Not giving at all, one feels embarrassed, fearing loss of relatives or friends. Thinking and thinking, one only becomes anxious – a danger on all sides. Thus, generosity is an enemy to the stingy. Each time one gives is like going to war and winning.

"Dānaṃ saggasopanaṃ" – Generosity is a ladder leading to heaven. Those with wisdom as their guide contemplate the suffering in this world: whether rich or poor, if still having desire, they are still fallen into suffering and poverty together. Simultaneously, whether a life of luxury or hardship, every life is constantly dragged down by old age without cease. When reaching death's destination, even abundant wealth is meaningless to our life. If we earned it while alive, we should distribute it as generosity. This spreads happiness to others' lives, forges friendship and good relations with all groups in the community indiscriminately. Our mind will become courageous and joyful in that society, and we will also gain profit for our lives each day. Even if our giving is small, the satisfaction and willingness of the giver are as great as a mountain. The giving of the wise, whether much or little, always has satisfaction equal to their faith. This is opposite to acquiring wealth for the stingy, unwise person: no matter how much or little they get, they are never satisfied, never full, remaining poor forever.

Even though generosity does not lead to decisive victory – still having realms and births – it is a kind of surrender with some freedom. At least being a tributary state or a vassal city is better than surrendering as a slave with no rights or freedom at all. Have you checked yourself now – what kind of surrender have you made to the enemy of stinginess in your heart? If you haven't checked, please do so now. Do not continue lying down as a slave, tormented by the enemy within your heart. Internal warfare is hard to fight, but once won, the defeat never returns, and there is no vengeance or danger to anyone. The loser has no suffering, the winner has no vengeance or danger, because they have conquered their own heart alone.

The First Army: Morality (Sīla)

The front army is morality (Sīla). In essence, observing morality – whether the five precepts, eight precepts, 227 precepts, or minor morality, medium morality, major morality – means establishing rules and regulations to fight defilements with a defined battlefield (i.e., a responsibility zone). Without it, one wouldn't know where or where to fight. Those who observe morality to follow others or tradition are not considered as observing morality for the sake of fighting. Those who are prosperous in every way and have not transgressed some or all precepts are not considered virtuous (sīlavā) because they lack the intention to abstain. They are also considered heedless. Heedless people let their valuable lives waste away pitifully, very regrettably. This aligns with the story of Lady Visākhā, who rebuked her father-in-law for guarding wealth without doing good: "...consuming the old..."

Morality also needs wisdom, the rear army, to support it for sufficient strength and courage. Those without wisdom contemplate the danger of the world as the foundation of all suffering, then remain complacent, not attempting to raise an army to fight the enemy (only the wise, when their freedom is lost, think of ways to regain it). Whether in the suffering world of the present, past, or future, if lacking the mantra (morality) alone, happiness cannot be found. Wherever morality exists – in any person, group, or community – happiness arises there according to the strength of that morality, much or little.

For example, if in a group, one person refrains from killing and stealing, that person brings happiness, not causing trouble to the group. If that group gains one or two more with morality, or everyone in the group – imagine how happy they would be. Thus, morality is an excellent mantra for dispelling suffering and trouble from the world. If the five precepts bring such benefit to the world, need we speak of the eight, ten, or 227 precepts and how much benefit they bring to the world?

Morality is the set of rules established to fight defilements, the internal enemies of each individual, as described. Those who wage war and follow those rules until victory will live happily themselves and bring happiness to others. This army is the front army. When first engaging the enemy, there might be some hesitation because people are accustomed to doing evil, having long considered evil as a friend. To put it briefly, they consider heedlessness in all unwholesome acts as happiness. Now, when they see the evil in that heedlessness, it's like intending to betray a friend. Think: How much suffering would one have in intending to betray a friend? Fear of losing the friend, sorrow and regret at not having a better friend, ultimately fear of not surviving. When returning to that friend, fear of losing face. Those who will observe morality, abstaining from evil, are the same. Without wisdom supporting them to be courageous, they cannot observe morality at all.

Cruel-hearted people kill animals, even those with value, seeing it as a fun sport. They take the suffering, even the death of others, as their own entertainment. Such hearts are more wicked than wild animals in the forest that cannot be educated. Such people should be called "great demons disguised in human bodies." Those who embezzle state funds, consuming common property like stones, sand, iron, forests – or petty thieves who don't cause great national disaster but cause unrest and trouble everywhere – these people are hungry ghosts (preta) born in human bodies, causing chaos and turmoil in society.

Those who commit sexual misconduct according to their evil hearts, unafraid of sin, shamelessly misbehaving with the opposite sex, unable to restrain themselves like ordinary humans – seeing the opposite sex as mere vegetables or fish, like a tiger seeing cattle or all living beings as delicious food. How low is this kind of human mind? Not quite human, not quite animal.

May the wise consider: How wicked is it? The penalty for not observing morality is thus widespread, from oneself to society, without boundaries. The restraint of each precept is thus of immense benefit to human society and animals in general.

Therefore, the Buddha, compassionate towards all beings indiscriminately, kindly taught the danger of lacking morality, and then showed the benefit of morality: Morality is a quality that sustains the world, preventing it from heading towards destruction. Morality is cool, absolutely extinguishing the world's hardships. Morality can also support and uphold the world, preventing it from swaying and leaning towards evil and misconduct. Morality is supreme in the human and celestial worlds. Only morality determines who is good and who is evil.

But it is very strange. Even though morality is supreme and a measure of goodness, those who want to be good still do not want to use morality to measure their own goodness – there are many. Even worse, some use the lowest evil to measure their goodness, considering it better than others. Or if they use morality to measure their goodness and become proud of it, later, morality – the measure of goodness – becomes reversed. They see morality as not good, or they see it as good, but that goodness is "too much."

For example, someone with five precepts sees their value as excellent and tries to increase their goodness sequentially: having five, they want eight; having eight, they want ten; having 227, etc. But sometimes, those with 227 reduce them to ten, eight, five, or none at all. We see this within the saffron robe. Those ordained for a long time initially seem satisfied with their morality. But later, no one would imagine that they would tire of the value of their own morality, willing to discard the 227 precepts they had won and protected for many years – a breathtaking, astonishing loss.

Some, after leaving the monastery, do not take even a single precept with them back home. Such people seem to have hated morality for a long time. If some take five or eight with them, it's still odd – exchanging something of great value for something of lesser value. Some even feel smug: "...Camphor doesn't have any taste; it can't compare to salt." According to my opinion, such people can be summarized: They set up the front army of morality to attack their own defilements, not for the result of freedom, but to show off their ability to the world. Or they truly fought to regain freedom, but after victory, they lacked the ability to administer the people to live in cool happiness, thus a revolt occurred. In short, they have military ability but not political ability.

Some see others observing morality and follow along without knowing the benefit and drawback of morality – many do. People doing good then want to abandon good to do evil – ordaining then wanting to disrobe to be laypeople. Those cultivating goodness wanting that goodness to increase further – wanting to observe five, eight, ten precepts until ordaining as monks, cultivating tranquility and insight meditation – it's also strange. Some picture in their minds: "After ordination, I will study and practice strictly in Dhamma and meditation, seek solitude like this, abandon hindrances and obstacles like this, attain jhāna, attainments, Path and Fruition like this, then teach others like this." I warn: "No, no, no! You'll regret it later."

Those who disrobe are similar. They think: "After disrobing, I will have complete freedom. I will be master everywhere. Even with a family, I will be their master. Earning money will be easy. Going anywhere, contacting anyone will be convenient. People will support my work. Eating freshly cooked rice from the pot – what a great mind!" But don't forget: People speak to monks with one kind of language and style, but to fellow laypeople with another. If you don't believe, three days after disrobing, go associate with those who used to respect you when you were a monk – you'll find out. But when well-wishers say this to those wanting to disrobe, it offends their ears. Unless they experience it themselves, they certainly won't believe.

The Scout Force: Mindfulness (Sati)

Although morality is the front army for engaging the enemy of those who see the world's danger, if it deviates from the strategy (the Eightfold Path) laid down by the Buddha, it cannot defeat the enemy at all. The Buddha's plan is called the "Fourfold Purity of Morality" (Catu Pārisuddhi Sīla). After winning the victory of morality according to those rules, the Buddha did not allow complacency. Internal disturbances might arise. If the enemy has infiltrated spies everywhere with sufficient force, the morality army might become meaningless. Therefore, the Buddha taught us to establish a scout force – mindfulness (sati) – to guard the six doors. This is called "Restraint of the Faculties" (Indriya Saṃvara).

The six faculties (indriya), beginning with the eye, are useful for generating various kinds of knowledge and intelligence. If anyone lacks any of these six, they are called incomplete.

Indriya means "dominance" or "control." Each faculty, such as the eye (cakkhundriya), is dominant, the chief agent responsible for seeing only forms, not concerned with sounds or smells, etc. Hence it is named indriya.

Another term is "sense-sphere" (āyatana) – the source of sense objects. Each āyatana receives its own specific object; they cannot interfere with each other. For example, the eye-āyatana can only receive forms for seeing; it cannot hear sounds or smell odors. They are also designated as elements (dhātu) and so on. If these āyatanas lack the scout force of mindfulness, that becomes a channel for spies to slip through those doors, infiltrate internal operations, and undermine the army. This could lead to a crushing defeat one day because each āyatana connects with sense objects indiscriminately. Good objects cause happiness, intoxication, and forgetfulness; bad objects cause grief, resentment, and defilement. The happiness and suffering, good and evil arising from these six āyatanas are dangerous spies of the enemy.

The Command Center: The Mind (Citta)

Therefore, the Buddha taught a strategy: after victory, establish scouts at every door. Then compile reports and send them to the command center (the mind): "All the āyatanas are old things, old objects walking on old paths – when pleasing, there is happiness, delight, joy, gratification, intoxication, heedlessness, forgetfulness; when displeasing, there is suffering, grief, trouble, sorrow, sadness, anxiety, distress."

The nature of objects arising from the six āyatanas is always like this, whether in the past, present, or future. As long as the āyatanas exist there, one will experience the same.

Therefore, let the commander (the mind) be at ease: the enemies are not new, and the strategy is old. We know all their tricks and deceptions. When the commander hears the scouts' reports, the mind is at ease and peaceful. The soldiers each attend to their own duties properly, not interfering with each other's duties. The eye has the function of seeing forms – it sees. The ear has the function of hearing sounds – it hears. Consciousness (viññāṇa) has the function of knowing contact – it knows. Feeling (vedanā), perception (saññā), mental formations (saṅkhāra) – whatever their functions, they do them accordingly. The scout force (mindfulness) follows, knows, and reports only to the command center (the mind). This is "Restraint of the Faculties" (Indriya Saṃvara).

Strategy One

Restraint of the faculties (Indriya Saṃvara) does not mean going to guard the faculties or sense-spheres themselves, like a cowherd. Consider: six cows, each with its own mind wanting to graze in different places. The cowherd must hit and herd this one and that one to prevent them from straying far. How much suffering and anxiety would the cowherd have?

If that person is clever, he lets the herd into the pasture and sits in a high place, watching over the whole pasture: which cow is doing what, going where. Then he only goes to chase, hit, and herd the ones that seem about to leave the herd, bringing them back to the herd. He will be happy.

Similarly, those who restrain the faculties or sense-spheres, if they understand the faculties or sense-spheres as something separate from the mind, and try to guard them to keep them still, they will never succeed. Because they don't even know what the faculties or sense-spheres are, where they arise, how they work – how can they restrain them? They might even mistakenly herd someone else's cows, causing harm instead.

(Furthermore, our own mind has been our master since the day we were born, yet we have never known our true master – what it is like. The master orders us to do good, evil, sin, merit, both beneficial and harmful, and we don't know. Then what freedom do we have in all of this?)

Strategy Two

In truth, the faculties or sense-spheres are merely conventional names for the functions of the mind. They are like windows and doors for the sole homeowner to look out at things. And when the homeowner works through a particular door, he does not work through all six simultaneously, but only through one at a time, because the homeowner (the mind) is one.

When one understands this, restraining the six faculties or sense-spheres becomes easier. The word "restraint" (saṃvara) means that they are already gathered together, but we are the ones who scatter them apart. If they had never been gathered together, how would we know what "them being gathered" means?

In Indriya Saṃvara, the virtue that the Buddha taught to restrain means he taught the method to restrain the mind to return to its original state – that is, to gather the faculties and sense-spheres together first. In summary, no matter how many moral precepts there are, according to the mind's course (citta vīthi) that runs out from its original base and breaks those rules which were established as measures, they become many. But true morality is single: the intention (cetanā) to abstain, not to break those rules. Restraining the faculties or sense-spheres is the same. It is not about going to close all six doors, like someone who doesn't want to see anything and closes all windows and doors. Instead, the Buddha taught to restrain only the mind. When one can restrain the single mind, what can the six doors do to the mind anymore?

This is the second strategy to help protect morality, making it firm and stable.

Strategy Three

The third strategy is Purity of Livelihood (Ājīva Pārisuddhi Sīla) – earning a living by right means. Humans and all beings live on food. If lacking food alone, no matter how much else there is, it is meaningless in life. "Hunger is the supreme illness" – whether physical or mental hunger, it is considered a disease. Birds and fish die from hunger for bait. Humans in the world die from believing in their own hunger and desire.

The Buddha knew well that ordinary people are mired in the mud of desire. The Buddha's children, having seen the danger of these matters, renounced the dense forest of intoxication and ordained in Buddhism. Therefore, he repeatedly taught about the Fourfold Purity of Morality, especially about livelihood, which is necessary for life as mentioned. Hunger makes one blind, stubborn, blocks goodness, and is willing to follow the power of hunger in every way. The Buddha therefore established the measure: earning a living by right means is a good system, considered walking the Noble Path, supporting Purity of Morality to be firm and stable. Whoever does not walk accordingly misses the Path to Fruition and Nibbāna.

Hunger is a chronic disease, hard to cure, never ending, always causing disturbance and annoyance to oneself and others (defilements), and greatly consuming capital (goodness dwindles while evil increases). Therefore, the Buddha taught us to be mindful and restrain ourselves, earning a living only by honest means, considering the life of a renunciant (pabbajita) as depending on others. Thus, we should make ourselves easy to support. This remaining physical body belongs to the faithful laypeople entirely. Why can't we, who are indebted to the laypeople, make ourselves pure in accordance with their good intentions? If a person considers the gratitude of those who have been kind to them, they will not do evil, whether openly or secretly. They will only do good to repay others' kindness. Simultaneously, they are also creating goodness for themselves. Such humans are rare and hard to find in the world. As renunciants in the religion, if such a spirit within the saffron robe is absent, then what can guarantee goodness in this state?

Strategy Four

The fourth strategy is Reflection (Paccavekkhaṇa) – reflecting before using the Four Requisites: robes, almsfood, lodging, and medicine. The third strategy (Ājīva) refers to seeking food purely. But this fourth strategy is reflecting before consuming the Four Requisites, including food.

Why did the Buddha teach reflection before using the Four Requisites? It is similar to the Restraint of the Faculties. Because both the faculties and the Four Requisites are necessary for daily life – they must be used and consumed 24 hours a day. Even if the items used are good, strong, and durable, they naturally wear out and deteriorate (mindfulness weakens). The Buddha taught us to seek livelihood by pure means. Having obtained them, he still taught us to reflect before using.

Some think that if obtained by pure means, reflection is unnecessary. For example, if food is obtained purely, it is free from all faults. The food is pure, and the donor's faith is pure. Why would there be fault, debt, leading to rebirth as a buffalo or ox to plow and repay? Genuine, unadulterated, truly pure goods must have a high price. Monks whom the world labels as completely pure in every respect – laypeople offer with pure minds and pure objects. If the monk recipient "buys" that with counterfeit banknotes, even if the donor doesn't know, the monk knows himself. Even if not prosecuted under state law, that monk is still at fault. The donor gives and it's over; they don't come to collect debts, except in cases where someone hopes for lottery numbers – if the monk gives wrong numbers, they might complain or at least not send the lunch box again. But that's not hoping for merit; it's an exchange. In this case, even if they don't collect debts from the monk, if the monk behaves like counterfeit money, the debt (i.e., trouble) remains within themselves forever. "A monk consuming a layperson's requisite without prior reflection is in debt to them" – debt right now.

The Buddha said to the monks – he did not say "debt," but said it is a great fault: "What excellence is there in a monk who consumes the Four Requisites of laypeople without prior reflection? Better to consume a red-hot iron ball..." Everyone knows that a red-hot iron ball not only has no taste but also burns the intestines of the eater. The Buddha did not say the monk goes to hell for eating a red-hot iron ball, but said he goes to hell for being immoral, consuming laypeople's goods without prior reflection.

The Four Requisites are not only daily necessities as mentioned; they also provoke and disturb, causing defilements such as liking, attachment, desire, and possessiveness, etc., which lead to further evil. This is the nature of ordinary people. Those seeing the danger renounce and ordain. But the Four Requisites cannot be abandoned because they are the support for kamma-result (vipāka). Therefore, the Buddha taught us to escape by using wisdom to reflect, not to become attached, liking, or intoxicated with the contact of the Four Requisites. See them merely as supports.

For example, see this body as the support for the mind. As long as the body lives and does not die, it needs the Four Requisites for nourishment. No matter how good, valuable, expensive, brightly colored, and pleasing a robe may be, we wear it only for the purpose of covering this filthy body, or for protection against various dangers like cold, heat, mosquitoes, flies, etc., that might bite. The body is a rotten thing; whatever covers it, whether good or not, is all just covering a rotten thing. Contemplating thus, the deluded love and liking for the robe used will disappear. Then one feels a sense of urgency (saṃvega) towards oneself: "Previously, we thought this body was good, wonderful, beautiful. Covered with beautiful silk and cloth, everyone stared and looked only at us. But in truth, it's just a cover for a truly impure thing."

Furthermore, this body of ours is merely a collection of the four great elements (mahābhūta) assembled separately. It is not a person, being, self, or other. The cloth covering this body is also produced from the four elements. So, the four elements depend on the four elements to exist for a while. It is not a being, person, self, or other. Contemplating thus, the mind detaches from sensual desires – the love and infatuation with the Four Requisites – and reaches the essence (of Dhamma), truly deserving the names "contemplative" (samaṇa) or "monk" (bhikkhu).

As for the other three requisites – food, shelter, and medicine – the Buddha taught to contemplate them in the same way. Those who see the danger in the Four Requisites as a point of infiltration for the enemy (defilements), and then, relying on heedfulness, contemplate them wisely as explained, their mind will not waver when using the Four Requisites. This applies not only to renunciants; laypeople using them will get the same result.

The Buddha's escape from the mass of suffering was not taught as fleeing without looking back at suffering, fleeing with hatred, or by various vehicles. Instead, he taught us to focus on suffering that exists, to learn to counteract the cause of suffering. For example, see birth as the root of all suffering. Grasping things as "mine" because of not knowing according to reality leads to experiencing suffering forever. Those who come to know and see clearly with right wisdom, letting go of all clinging – where would suffering come from?

Escaping from the World

Dear readers, please listen to an analogy. Those who see suffering in this world and then try to escape from the world – other methods people use to escape worldly suffering, as reported in daily newspapers or otherwise, which no one certifies, I will not mention. I will mention only what the Buddha certified as an analogy. There is a story:

The celestial being Lohitassa asked the Buddha about the end of the world where there is no birth, aging, sickness, death, or passing away, and whether one can reach it by ordinary travel. (It seems this celestial being was utterly weary of suffering in the sensual realm, hence the question.) The Buddha replied: "...It cannot be reached by traveling. From beginningless time, one cannot reach the end of the world by traveling."

The celestial being agreed that it was exactly as the Buddha said. "Previously, I was a powerful hermit. One foot stepped on one shore of the ocean, the other foot on the opposite shore. I searched for the end of the world for a hundred years without resting or sleeping, except to relieve myself, but I never found the end of the world. I died in vain."

The Buddha then said: "Freedom from suffering because one does not reach the end of the world is impossible. Therefore, the one who knows the world, who has good thoughts, who reaches the world's end, who has lived the holy life, who is calm and peaceful, who knows the world's end, does not long for this world or the next."

From what has been described, readers can somewhat understand the importance of the front army, morality, in fighting the internal enemy. After winning, one must manage and govern so that the people live in peace and happiness, the country becomes stable and permanent, free from troublemakers. Or to put it simply: The faculties or sense-spheres we use every day – are they merely tools that serve and bring us well-being? Not only that. If we lack mindfulness to protect and beware, and wisdom to know timely and thoroughly how to use them or receive happiness from them, they might use us and hand over suffering for us to bear alone.

The Four Requisites are the same. Anything we depend on is uncertain. If we depend on them, even if we receive happiness, it's happiness because of others – how certain is it? If they don't let us depend on them, what can we say? The Four Requisites are like that. Like the unwise, intoxicated, misunderstanding the Four Requisites as truly their own, deludedly grasping the contact of those requisites as self, as belonging to self, until love, liking, delight, and joy arise, continuously attached to the contact of those requisites, causing evil deeds, creating defilements as a muddy swamp, burying oneself until unable to rise.

In summary, both the faculties/sense-spheres and the Four Requisites are sources of mud (defilements). When the water dries, there is no mud, and lotuses cannot grow. Lotuses arise from muddy soil, but the lotus flower has a fragrant scent, untainted by the mud. Thus, the wise, after thorough contemplation, use the sense-spheres and faculties and consume the Four Requisites without fault.

I have described the front army (morality) sufficiently. Next, I will describe the strategy of the second army.

The Second Army: Concentration (Samādhi)

The second army is concentration (samādhi), which strongly supports the front army. When the front army has sufficient strength, it can move out to fight. If the front army lacks strength, it must ask for support from this second army. Therefore, the second army must normally have stronger capability than the front army. But this army still needs the rear army (wisdom) to support it.

Concentration is the mind firmly established on a single object. Whether by training in concentration – for example, using the repetition "Buddho... Buddho" to make the mind unify and be still, fixed on "Buddho," on the Buddha's qualities – or when experiencing something that causes a shock, such as seeing a disgusting, pitiful dead body or someone suffering terribly with no one able to help, generating compassion until the mind becomes soft, awestruck, and sinks, becoming firmly fixed on that object – or when recollecting one's own or others' good deeds, or seeing a Buddha image, or seeing monks and novices practicing well, rightly, with proper conduct, the mind becomes absorbed and saturated in that goodness – or hearing a Dhamma teaching of the Buddha that provides a method to cross over suffering, or reading a Dhamma teaching of the Buddha, understanding deeply the essence of that Dhamma, the mind unifies and becomes still, fixed on a single object as one-pointedness (ekaggatā), holding that object as the best, the supreme, more excellent than other objects, making the mind cheerful, joyful, and happy with that object constantly – this is called the mind being in concentration.

When the mind falls into this stage, dear readers, consider: All the confusion in the world, from around you to the immeasurable boundaries of the universe – does anything still remain there? The suffering or heavy objects that once overwhelmed your heart – you don't even know when they slipped away and disappeared from your heart. Only peace, cool happiness, and joy remain with that one-pointed object. This accords with the saying: "Happiness is in solitude (viveka)..."

This is the concentrated mind in meditation (samādhi bhāvanā) according to the Noble Path, which the Buddha and the noble disciples have walked to their goal.

Three Types of Concentration Meditation

There are many other types of concentration meditation. To use conventional language or follow modern texts, they are called "ordinary people's concentration meditation." There are many, but they can be summarized into three types:

Concentration Meditation (1)

One who loves and delights in the five strands of sensual pleasure, such as forms, then brings to mind the form they love and delight in as their own, even though that form knows nothing and has no connection. In monastic disciplinary language, this is called "stealing another's form without their consent." For a monastic, it's called an "immoral monk." For a layperson, it's called a "thief."

Having obtained it, they must embellish it into various images, even inventing postures and gestures of that form to match the love and desire within their heart completely, until that form becomes an "acquired image" (uggaha nimitta), a shadow attached to the mind with every in-and-out breath. Sometimes, when falling asleep, that beloved form may manifest as a "counterpart image" (paṭibhāga nimitta), lying down or sitting nearby, showing intimacy and familiarity. They might even mistake it for reality, reaching out to embrace and kiss it. Waking up, they see disappointment. The mind goes crazy, almost fainting to death. Suffering overwhelms and torments the heart, almost to madness. This is also called concentration meditation, but it is the meditation of one with love, desire, and eager longing, making the mind concentrated, firmly attached to that object, resulting in increased and multiplied suffering.

If readers have become skilled at raising a form as an object of repetition, generating acquired and counterpart images as described – as for sounds, smells, tastes, and tactile objects – there's no need to describe them; everyone is already proficient. As for the result of this type of concentration meditation, everyone knows well in their hearts: this is the concentration most people love. Number one.

Concentration Meditation (2)

Number two: Form is food for the eye. Sound is food for the ear. Smell is food for the nose. Taste is food for the tongue. Tactile object is food for the body. These things are like natural endowments, conjuring for the human worldlings still delighting in sensual pleasures a profound enjoyment, so deep that they don't want to part from those sense objects. But it is beyond the nature of Dhamma – it's impossible because having implies losing, good implies evil, happiness implies suffering.

The five sense objects mentioned are the same. When those sense objects deteriorate, initially there is displeasure, then one thinks of pulling that thing to be one's own at any cost. When unsuccessful or obstructed, one will destroy that thing.

Examples abound: A young man deeply in love with a girlfriend's form, using it as repetition, thinking only of it in his mind until it becomes concentration meditation, generating acquired and counterpart images within his mind. He sees the form as beautiful, sees gestures as more lovely and pleasing than normal, sees the qualities of that form as supreme, better than anyone else's. At that moment, if someone – whether with good intentions or not – obstructs him, saying, "Hey, you should think and consider this and that carefully. If you make a mistake, it will be hard to fix" – that word will be like a spear piercing his heart. He will try to eliminate that word or that person from his path. If he fails, he will find a way to harm himself, or else the person he desires, or the object he wants, ultimately destroying them.

While he is acting – from seeing his girlfriend's form to finding a way to destroy himself and others – his mind will be firmly one-pointed in love and malice. He might even be unable to eat or sleep. This is called concentration meditation because it takes anger as its object. Everyone dislikes it because it causes much anxiety and suffering, but everyone is not willing to abandon it easily.

Concentration Meditation (3)

Number three: Stupidity, intoxication, delusion, sluggishness, dullness – this is the nature of most ordinary people. Some even see such characteristics as cool. If not present in themselves, they seek alcohol to induce it until it arises. This is one root cause of delusion among many kinds.

When wrong understanding and wrong thinking arise, speech and actions are accordingly all wrong. Actions, speech, thoughts devoid of conscience, of good and evil, without mindfulness controlling the mind – this is a great mistake. Examples abound, as can be easily pointed out.

Take a person intoxicated with gambling. Their mind is determined, hoping only to get rich because they love it. They do not consider the ruin and destruction of most people – that countless people have been ruined by gambling, just like them. Later, when they are destitute, they will only repeat "Oh no... oh no..." The mind will unify into a single point: darkness and obstruction. Thinking of getting out by investing in business – no capital. Thinking of getting out by working – not enough strength; earning too little doesn't cover expenses; we used to earn a lot and still not enough. Thinking of borrowing from everyone in the country – they don't trust our credit anyway. Taking valuable items from home as collateral – none left; we sold them all for gambling long ago. So, wherever they sit, they are dejected, frustrated, and anxious alone. This is called concentration meditation internally – being anxious alone, which no one else can know.

Some concentration students see this as also concentration for those who cannot attain noble concentration. I don't object. The Buddha said it's concentration too. And those training in the Noble Path also call it concentration, but with the name "wrong concentration" (micchā samādhi). When wrong concentration is firmly rooted in anyone's mind, the result will manifest as wrong concentration (knowing wrongly) and wrong liberation (micchā vimutti) – liberated wrongly.

Concentration According to the Noble Path

This second army, concentration, if used in fighting according to the Noble Path, will result in decisive victory. What is fighting according to the Noble Way? The answer: Any concentration that takes the method of Right View (Sammā Diṭṭhi) for contemplation until the mind is confident, firm in that method, and then produces momentary (khaṇika), access (upacāra), or absorption (appanā) concentration – then there will be knowledge arising from that concentration, clear according to one's level, concerning the three principles called the "Three Characteristics" (Ti-lakkhaṇa): seeing that all things that arise in this world, including one's own self and mind, are constantly changing at every moment, unable to remain as a single isolated entity. The inability to remain constant shows the suffering inherent in that thing, and also shows that thing is not subject to anyone's power or desire – thus it is non-self (anattā) simultaneously.

Fighting with this rule and principle aligns with the Noble Path and results in peace and happiness of mind. Any knowledge arising in that concentration will be free from all mental formations (saṅkhāra). The clear knowledge manifesting at the mind at the moment of concentration, even if arising in a single moment of consciousness, is free from all doubt (vicikicchā). Simultaneously, the defilements we once feared and fought for a long time, many armies and battalions, will be defeated and retreat without us even intending.

Furthermore, dear readers, please know this: The concentration army is an underground army. It not only fights against objects arising from internal sense-spheres but also fights underground enemies, such as hermit-yogis and some practitioners who have firmly planted themselves to fight their internal enemies for a long time. Regardless of their posture, they will not be drowsy or intoxicated. Their minds will be clear and bright with their specific strategy. If someone shouts or makes any noise, it cannot penetrate to make their senses aware. Hence, this army is called the "underground concentration army."

Please also observe: A large army (vast knowledge and faith), even if well-supplied with all weapons and provisions, if placed on a battlefield that is not a strategic point (i.e., outside ourselves), it will be difficult to defeat the enemy. Because the enemy is inside, inherent in our mind for a very long time as a habit. We don't know what is the enemy and what is the friend of the mind until we realize that we have fallen under the influence of defilements and think of revolting. It is difficult if we blame other things or people outside our own body and mind as enemies and find ways to eliminate them – we will never defeat our own defilements. The Buddha said: "Indeed, victory over oneself is better..."

This body is the meeting place of elements (dhātu) and sense-spheres (āyatana), the source of all defilements, which those who see the world's danger should cleanse completely. This body is the collection of the five aggregates (khandha), the basis for clinging (upādāna). If one does not incline the mind to contemplate the five aggregates to see them as they truly are with right wisdom, one will never abandon clinging, the source of becoming and birth (bhava and jāti). Thus, the body is the best strategic point for those who will fight the internal enemy defilements to gain freedom for themselves.

Furthermore, fighting this internal enemy is not done with struggling or sending out reconnaissance patrols for intelligence like worldly armies. It is done with peaceful stillness, focusing only on one's own mind on a single object. Then one will find the enemy: the mind that leans, moves, or inclines away from that one object, which will begin to go out to cause trouble, commit sabotage, or form a company, regiment, or army.

You have probably counted coins. One hundred, one thousand, ten thousand come from one, don't they? If you don't count to a hundred, a thousand, ten thousand, but only count "one," there would be no trouble. Or don't even count "one" – that would be even more comfortable. Some might wonder: "Hey, why does this person teach meditation that turns people into idiots?" That's not the meaning. Humans are born accumulating and fermenting many objects in their minds until they don't know how to dissolve and discard them. Training in concentration meditation is training to abandon old, rotten, spoiled objects in the mind completely, and also to block unwholesome objects that haven't yet entered from entering and fermenting in the mind again. Simultaneously, it creates pure, clean objects in the mind until the mind sees them as good, pure, clean, able to bring true peace and happiness to itself.

To do that, one must first calm the mind with a single object (called concentration). Because when the mind is involved with many objects, it's hard to extract the true mind from them, like ore mixed with sand. Therefore, extracting the true mind from various objects is not being stupid, mute, or blind. It is being wise, seeing the danger in the mind's excitement, exaltation, and pride in its own thoughts, views, and knowledge, which are boundless, not conducive to ending doubt, and are a great danger and obstacle to concentration. Hence, one willingly abandons and lets go of the burden of old, rotten objects as described, bringing the mind to focus on a single object.

When the mind reaches the one-pointed object, pure, clean, and fully good, then any enemy (defilement) of the mind, called "sense objects," will arise right there. Those who see the danger will abandon them right there. After abandoning, beware not to let old or new defilements arise again – beware right at that peaceful mind. The mind will incline, lean, or protrude from "one" to become nine, ten, one hundred, one thousand. It goes out from "one," and it is clearly seen right at the mind being "one." Clean, clear water five or ten fathoms deep – small fish and fine grains of sand in the water cannot escape the eyesight of a person with good eyes. So how can it be said that teaching meditation concentration turns people into idiots? Those who do not restrain the mind and practice concentration are the ones the Buddha calls "spittle people," not idiots or blind people.

Fighting the internal enemy this way is what the Buddha and the noble disciple Sangha have done and succeeded in excellently. If any of you see external objects arising from the eye, ear, nose, etc., as dangerous to yourselves, as obstacles to meditation concentration, and think of marching the army out to those doors to fight the enemy – it would be better to return to the capital city and sleep comfortably, so as not to tire and waste resources and time. Accept being the loser, then there will be no worry about continuing to fight.

I emphasize again: Concentration according to the Noble Path pattern cannot be fabricated according to one's liking, like rice plants in a field. It has its own causes and conditions, appropriate to its time and place, for it to sprout ears and ripen for people to eat as food for life. Concentration according to the Noble Path is likewise.

If someone practices concentration with a predetermined goal: "The jhāna factors are like this, there are that many; I must raise the object to the mind or raise the mind to the object like that; when reaching that stage, this and that will happen, there will be that many consciousnesses," or they have heard that when the mind is concentrated, one knows and sees wonderful things like this and that, and they want to know and see that too – this is called setting a goal, taking future perception as an object, or inclining the mind to take past perceptions of others as an object, using desire as an obstruction to concentration. Even if concentration arises, it arises according to perception and mental formations that the mind had previously grasped. This kind of concentration does not lead to purity and liberation from defilements; it only accumulates and thickens defilements.

If it is truly concentration according to the Noble Path, there must be faith and confidence in the method or meditation object being contemplated, until firm. Then Right View (Sammā Diṭṭhi) – correct understanding – arises within oneself without any fabrication whatsoever. Explanation: Right View in the Noble Path must be independent understanding. Even if one has studied and heard from others, that is merely a guide to reach Right View. When Right View is about to arise, knowledge from study, from reading texts, from hearing others, even the thoughts we are currently investigating about that matter – all must disappear from that moment of consciousness for a moment, then Right View – seeing correctly, seeing according to reality as we have never clearly seen before – will arise. Any doubt or uncertainty in matters we previously doubted, from the past, will completely cease at that moment. Then clarity, joy, courage, and confidence in true knowledge and vision will arise independently in their place.

Any other concentration is not concentration according to the Noble Path that is free from the enemy of defilements. It is mundane concentration (lokiya samādhi) or wrong concentration (micchā samādhi), based on inclination leaning towards ambition. Even if that concentration is achieved as a result, it is for accumulation, not for abandonment. Right Concentration (Sammā Samādhi) is a wonderful, marvelous Dhamma. When those with faith, along with mindfulness, and the preliminary effort of concentration and wisdom have equal strength, and they develop without discouragement, when the opportunity arrives, "...Right Concentration will arise by itself wonderfully." This refers to Right Concentration of those walking the Noble Path. The more often they enter and exit, the better – this is called mastery (vasī). Then that Right Concentration will not decline.

Path-Possessed (Magga Samangī)

Having explained the characteristics and basis of Right Concentration, I will briefly explain "Path-Possessed" (Magga Samangī). Although it is a result of wisdom, which should be discussed in the third army, it has similar characteristics, so I'll explain it here for comparison with Right Concentration as a small observation. "Magga Samangī" is the Eightfold Path, beginning with Right View, or Morality, Concentration, Wisdom, combined into one single unity at the same place – the mind. Right Concentration is the mind gathering the thoughts, memories, and minor objects that are troubled and anxious there, raising them for investigation and contemplation with Right View wisdom as described. This is called the method of walking the Path to reach "Magga Samangī."

Magga Samangī is the meeting of each Path factor. When walking the Eightfold Path, beginning with Right View, completely and correctly, before reaching any result, such as the Fruit of Stream-entry (Sotāpatti Phala), the eight Path factors must meet as one at a moment called "Magga Samangī." Then, after that moment of consciousness, the result of that Path follows. In simple terms, it's called the "mind unifying in a great moment."

"Magga" means path, like provincial roads, district roads, village roads, all leading to and converging on the national highway. The national highway has its final destination converging on the capital city alone. The convergence of Right Concentration is like provincial, district, and village roads converging at the national highway. Magga Samangī is like the national highway, gathering the endpoints of the national highways of those who will travel to the capital city. But those paths are external; one must travel by foot or vehicle.

But the Noble Path is a path walked with the stream of consciousness (citta vīthi), not involved or entangled with anyone or anything. It abandons all burdens and walks alone with right knowledge and right vision, possessing the eight factors, with Right Thought (Sammā Saṅkappa) manifesting as a characteristic component. It does not step forward or backward anywhere. Wherever Right View wisdom arises, whatever Dhamma, whatever object, that Right View wisdom performs the function of knowing correctly, seeing truly, right there in that thing, in that object.

To be clearer: "Magga Samangī" is the meeting point of the Noble Eightfold Path, beginning with Right View, or of any knowledge, wisdom, or understanding that has been pursued until clear understanding of those causes and effects, both good and bad, and then let go in stages, piece by piece. Magga Samangī must gather and collect them in one place, then decide and judge: "This is the path, and this is not the path to freedom from suffering. This should be done, and this should not be done," etc., until certainty in clear knowledge arises in one's own heart, generating courage not to believe anyone else. At that moment, the mind becomes completely pure and clear, like a judge who has investigated the case thoroughly with both plaintiff and defendant, obtained solid evidence to satisfaction, and then ascends the bench to pronounce a fair verdict in that case.

Furthermore, each Magga Samangī arises only once; it does not return to that state two or three times, like a court verdict. To judge anew, the case must be retried. It is unlike Right Concentration, which is the vehicle of the Path that proceeds to reach Magga Samangī, the plane of the Noble Ones (Ariya) at each level. That is, this Eightfold Path is the vehicle to reach the Ariya plane at every level; it cannot be omitted. Even when one has reached Arahant-fruition (Arahatta Phala), as long as the result (vipāka) – their life – still wanders in this world, they still walk it. But they do not walk it for abandonment or fear of losing the way. They walk according to the changes and cycles of their aggregate results (khandha vipāka). It is not as some people think – that Arahants are insensitive, not knowing ripe, raw, taste, smell, anything. They have abandoned all delight and aversion. What taste would there be?

I have sufficiently explained the difference between Right Concentration and Magga Samangī. I hope that practitioners who have reached that stage can deeply appreciate this. If you have not yet reached that stage, but are interested and intend to investigate according to the explanation I have given, it may serve as a guide to some understanding of that meaning.

The Third Army: Wisdom (Paññā)

The final army is wisdom (Paññā). This is the main army. Not only is it complete with manpower, but it must also be complete with all weapons and military equipment. The commander is here; victory, defeat, life, and death are also here. Wisdom is the knower and provides general support and assistance to those armies – from giving, observing morality, to concentration – as described.

Wisdom here means knowing thoroughly, knowing well, knowing rightly. Specifically in Buddhism, it means knowing the Three Characteristics (Ti-lakkhaṇa) for the sake of freedom from suffering. There are several similar words, such as perception (saññā), consciousness (viññāṇa), higher knowledge (abhiññā), etc., but they differ from wisdom.

Consciousness (viññāṇa) arising from the contact of two sense-spheres – for example, the eye seeing a form, then a feeling arises first, before anything else – is called "consciousness arising from contact." The original consciousness, referring to rebirth-linking consciousness (paṭisandhi viññāṇa), arises before sense-sphere contact has occurred – called "rebirth-linking consciousness." Consciousness arising from sense-sphere contact – eye seeing form, then a feeling arises. After that, perception (saññā) receives it, notes, recognizes: "That is that, this is this," etc. This is called perception. Higher knowledge (abhiññā) is supernormal knowledge arising from one who has well-trained jhāna and concentration, not fabricated to arise, but arising through the power of jhāna and concentration separately.

Nevertheless, this wisdom is desired by people of all genders, ages, and levels, and is needed daily from birth to death. Using it much or little depends on necessity and circumstances. Wisdom is the supreme medicine of all medicines. Infused into any medicine, it raises that medicine's quality. If the original medicine is already of good quality, it enhances it exceptionally. Wisdom arises from four sources: from hearing and studying (1); from thinking about what has been studied and from immediate experience (2); from inquiring about doubtful or uncertain matters (3); and from compiling and remembering that knowledge so as not to forget (4). These four principles are universal principles for generating wisdom. Any other principles, no matter how many, are in accordance with these four.

There is another special principle, often mentioned and known among meditation practitioners: "Wisdom arises from concentration." According to the Buddha's statement: "One who develops concentration correctly and completely has wisdom as its result and great benefit." When speaking of wisdom, most meditation practitioners aim for the nine insight knowledges (Vipassanā Ñāṇa). Therefore, I will present the nine insight knowledges for those interested to recite, memorize, and compare with other categories of wisdom that discuss wisdom.

The Nine Insight Knowledges (Vipassanā Ñāṇa)

1. Udayabbayānupassanā Ñāṇa: Knowledge of contemplating arising and passing away.
2. Bhaṅgānupassanā Ñāṇa: Knowledge of contemplating dissolution.
3. Bhayatupaṭṭhāna Ñāṇa: Knowledge of contemplating fearfulness (formations appear as fearful).
4. Ādīnavānupassanā Ñāṇa: Knowledge of contemplating danger.
5. Nibbidānupassanā Ñāṇa: Knowledge of contemplating disenchantment.
6. Muñcitukamyatā Ñāṇa: Knowledge of desiring liberation.
7. Paṭisaṅkhānupassanā Ñāṇa: Knowledge of contemplating reflection (on the path).
8. Saṅkhārupekkhā Ñāṇa: Knowledge of equanimity towards formations.
9. Saccānulomika Ñāṇa: Knowledge conforming to the Noble Truths.

Explanation of the Nine Insight Knowledges

Knowledge 1: Contemplating both arising and passing away of formations. Knowledge 2: Letting go of arising, contemplating only the dissolution of those formations. Knowledge 3: Contemplating those formations, manifesting through the power of dissolution, as fearful, like dangerous animals such as lions, etc. Knowledge 4: Contemplating the danger of those formations, manifesting thus, as like a house burnt by fire. Knowledge 5: Contemplating those formations, having seen their danger, with disenchantment. Knowledge 6: Contemplating with the desire to escape from those formations that have become disenchanting, like an animal caught in a net desiring to escape. Knowledge 7: Contemplating and investigating those formations to find a way to escape, like the bird named "Samudrasakuṇī" playing in the ocean. Knowledge 8: Contemplating with equanimity towards those formations, like a man who is equanimous towards a divorced wife. Knowledge 9: Occurs at the moment of consciousness called "Conformity" (Anuloma), arising in the sequence after mind-door adverting (manodvārāvajjana) that cuts off the life-continuum (bhavaṅga), arising at the moment when the Noble Path is about to arise, at the end of the Knowledge of Equanimity towards Formations (Saṅkhārupekkhā Ñāṇa).

From this explanation, it can be seen that the first seven insight knowledges are results arising from jhāna. Explanation: One who fully develops jhāna and then generates those seven insight knowledges – there is no fixed rule from 1 to 7 as listed. Knowledge 2, 3, or 6, 5, 4 might arise first, then others. These seven insight knowledges are wisdom arising from jhāna because they lack the Three Characteristics, leaning too much towards dispassion. Sometimes, this causes trouble for oneself and others, such as seeing formations as fearful, dangerous, disenchanting, seeing other things and people as dangerous, as faults to oneself, or becoming disenchanted with oneself and others, leading to suicide. Stories of this exist from the Buddha's time. These are insight knowledges arising from jhāna, not fully reaching the knowledge of the Three Characteristics (Ti-lakkhaṇa Ñāṇa). Therefore, until the insight knowledges reach Equanimity towards Formations and Conformity Knowledge, perversion (vipallāsa) can occur, and they are classified as corruptions of insight (upakkilesa) that obstruct Path, Fruition, and Nibbāna. They are also not included as complete Right View in the Eightfold Path. Not being Right View in the Eightfold Path, the first seven insight knowledges cannot reach the Eightfold Path. If they do not become corruptions of insight, they remain merely insight knowledges.

If the practitioner of these seven insight knowledges does not mistake them as wonderful, excellent, does not become attached to them as corruptions, does not take them as self and become absorbed in them, but understands according to reality: "That is Dhamma, that is non-self (anattā), that is the activity of the contemplator, that is the knower and contemplator," sees clearly, and lets go, becoming the Knowledge of Equanimity towards Formations (Saṅkhārupekkhā Ñāṇa), then the mind inclines towards the Conformity Knowledge (Saccānulomika Ñāṇa), contemplating the Four Noble Truths back and forth until mastering them (vasī 5), then it will attain Path and Fruition at their respective level. This is a brief description for those who develop jhāna to generate insight knowledges without deviation into corruptions, thereby reaching Path and Fruition.

As for those who develop concentration (samādhi) to generate Right View (Sammā Diṭṭhi) and Purity of View (Diṭṭhi Visuddhi), this is a method directly entering the Path. Right View sees correctly, for example: "Birth, old age, sickness, death are truly suffering. Wherever these four conditions exist, suffering exists there." Even if that person does not see suffering due to intoxication and delight, suffering remains as suffering as always, constantly tormenting their body and mind. Such vision is clearer to one's own heart than anyone else's report, and it never changes into something else. No matter what external happiness that person receives, the internal truth will not cause them to see perversely. That vision becomes Purity of View (Diṭṭhi Visuddhi).

For those who develop concentration and walk the Path until Right View becomes Purity of View, or Purity of View becomes Right View, the nine insight knowledges become minor because they are merely partial aspects of Purity of View, as they are not fully endowed with the knowledge of the Three Characteristics within those insight knowledges. However, Purity of View or Right View completely encompasses the nine insight knowledges under its power. Because if the nine insight knowledges proceed to the Conformity Knowledge without straying into corruptions, they are classified as "Purity of Knowledge and Vision of Progress along the Path" (Paṭipadā Ñāṇadassana Visuddhi) – the purity of knowledge and vision of the practice (that one's practice is correct). The knowledge arising from that Path – clear understanding of the Four Noble Truths – is classified as "Purity of Vision" (Dassana Visuddhi) (which is Right View itself).

The Reason for Attaining Dhamma

Dear readers, you have probably heard stories of some disciples attaining Arahantship while sitting and listening to a Dhamma sermon before the Buddha himself. Have you ever thought about why they attained so easily? Didn't they develop jhāna, concentration, insight, and the Eightfold Path?

If you intend to think and consider with a righteous heart, you will clearly see in your own heart that those people at that moment were not developing jhāna. Or if some had previously developed jhāna, while listening to the sermon, they were not developing jhāna. They were developing Right View (Sammā Diṭṭhi) with Right Concentration (Sammā Samādhi) as a foundation – that is, walking the Eightfold Path itself, with insight (vipassanā), i.e., the knowledge of the Three Characteristics, as support.

If you wonder how concentration could be present at that moment, I will explain here: Concentration does not need to suppress forms, sounds, smells, tastes, and tactile objects like jhāna. Instead, concentration takes those six sense objects themselves as objects for contemplation until seeing them clearly according to reality: The six sense-spheres (āyatana), beginning with the eye, are the sources of the six sense objects, beginning with form. Defilements arise at these six sense-spheres due to not knowing according to reality, then grasping those six sense objects as "mine," thus suffering and being troubled.

In truth, the six sense-spheres exist for receiving and performing their respective functions, as is natural. The sense-spheres do not come begging or requesting anyone to love, like, or hate anything. It is our own mind that reaches out to grasp and cling to those sense objects as self, as belonging to self, even though those sense objects are not subject to desire. They arise wherever, cease right there. They arise and cease, arise and cease like this constantly.

Those who contemplate and see this clearly with their own mind and right wisdom will not have the mind wavering or doubting in those sense objects. The mind will become firm and steady in the truth: "The six sense-spheres are defilements and dangers only for those who do not understand according to reality and then grasp them as self, as belonging to self. For those who know and see according to reality, the sense-spheres remain as sense-spheres as before, performing their usual functions. The mind will not deludedly grasp them as self." This is called concentration arising because one takes the true vision of the truth (sacca dhamma) as the object. From then on, if someone presents the truths (sacca dhamma) related to sense-spheres, aggregates, etc., having the same foundation, that person will shine the light of wisdom, knowing and seeing accordingly in every aspect, until free from doubt in that Dhamma. This is called attaining Dhamma.

Suppose you are interested in Dhamma and go to listen to the Buddha, who is perfect in knowledge (vijjā), sharp, profound, selecting only meaningful, beneficial words, with a beautiful, melodious voice. His physical appearance is radiant, smooth, inspiring confidence. His conduct (caraṇa dhamma) is flawless, and his heart is full of the four Brahmavihāras. What would you do? If you go to the Buddha like that, would you sit meditating, developing jhāna and kasina, suppressing external objects like form, enjoying the happiness of one-pointedness, never satisfied or bored, until generating the nine insight knowledges, then attaining Path, Fruition, and Nibbāna? If you were to do that, the Buddha would probably leave first.

But if you do not suppress those objects, instead taking them up for contemplation to see them according to reality as described, while the Buddha, with a pure mind, refines and presents the pure Dhamma to you who have pure vision – Right View and Right Concentration as support – while listening to the Dhamma, when all is ready, please consider what will follow. From this explanation, I trust readers can understand the meaning that those who listened to the Buddha's sermon and attained Path, Fruition, and Nibbāna at that moment – did they have jhāna or concentration?

The answer: Jhāna is a minor thing. Jhāna is a dwelling and a plaything for those who have attained the highest Dhamma. They can generate it whenever they want; it's not difficult. Like a person with perfect sharp intelligence can easily act stupid. But for a stupid person to act smart – it's very hard; even if they do, it's not the same. I repeat: If you still see jhāna and concentration as the same thing, the above explanation cannot permeate your heart.

Furthermore, some hold to the text that "dry insight meditators" (sukkha-vipassaka) have no tranquility (samatha). They develop only insight. "Samatha" everyone knows means jhāna or concentration. If dry insight meditators have no samatha, doesn't that contradict the Buddha's statement that "one who develops concentration well has wisdom as its result and great benefit," or that one who will attain Path, Fruition, and Nibbāna must walk the Eightfold Path, which includes concentration? The Eightfold Path – Morality, Concentration, Wisdom – is the one-way road leading beings to complete purity from defilements.

Why don't knowledgeable people pick up those words and contemplate them? Or else, please practice until the mind attains samatha, let go of attachment to the written words, and generate knowledge from that samatha. Then later compare the two kinds of knowledge. You will wonderfully resolve your doubts about the Buddha's teaching. How can the clearest, cleanest water see fish and sand grains underneath if it is not still? How can the mind, if not calm, see its own defilements and internal objects?

Managing and Maintaining the Army

This wisdom army is the main army, as described. It must bear special responsibilities. Besides fighting with manpower and weapons, it must also fight with psychology and logic. It provides encouragement as a good friend to the conquered townspeople, alleviates suffering, promotes happiness, provides education, good living, good food, and complete health to satisfaction, etc., until they see that this administration is better than before, thus preventing future revolts. Wisdom can oversee and see every aspect of all activities – those already done, those not yet done, and those being done – knowing what should be corrected, what should be maintained, and what should be developed, etc.

For those fighting the enemy of internal defilements, it is the same. Those who conquer stinginess with giving should not be pleased that they have conquered it, because stinginess arises in the mind. Stinginess can arise again anytime when we are unmindful. Thinking, "Renunciation, giving – I have done it before and often; I can do it anytime" – this means we have given the enemy (stinginess) an opportunity to infiltrate our mind. When the opportunity arises and we are heedless, stinginess and possessiveness will replace the expansive and joyful mind. Therefore, one should cultivate joy and delight in giving, whether much or little, to empower the mind to further promote giving, and gradually eliminate or reduce selfishness.

For those who have attained jhāna or concentration, do not think it is yours, or you will suffer later. Those who think like that are countless – they destroy their own palace and come down to live in a hut. Because the Buddha has said: "All Dhammas are non-self (anattā)," they are not owned by anyone.

Jhāna fights against the six sense objects arising from internal and external sense-spheres contacting, as described. Brave jhāna fights against sense objects, but to dodge and escape, not daring to face serious situations due to fear, worry, or distrust of its own ability. For example, a practitioner facing a dangerous situation, fighting the fear of a tiger, etc. At that time, when the mind cannot stay still, it will be fully distracted. Like a wild animal tied securely with a rope – after struggling powerlessly, it becomes tame. Similarly, when the mind finds no refuge, it may surrender, not clinging to life at that moment. The mind might slip into calm stillness, or become so intensely still that it loses consciousness. But it lacks wisdom to contemplate the cause of fear, the feared object, and the fearer, until seeing clearly and letting go, seeing them as mere natural phenomena.

Jhāna prefers to slip away to find peace, not daring to fight fierce sense objects. When encountering any sense object, the mind tends to slip away and unify into jhāna, focusing on the happiness of one-pointedness as its dwelling, and then understands that it has conquered that sense object. But when the mind withdraws from that state, the sense object remains as it originally was. And meditators cannot keep their minds unified as one-pointedness all the time. Even if they could, without using wisdom to contemplate the causes of fear as described, if a very heavy object strikes, such as intense anger, that firmly held one-pointed happiness will disappear in a flash without them knowing.

Everyone knows that jhāna only calms the five hindrances (nīvaraṇa), such as sensual desire (kāmacchanda), etc. It does not eradicate them completely, leaving no trace. And most who attain jhāna understand that they have attained a high level of Dhamma. That understanding becomes their heedlessness without them knowing. Therefore, meditators' jhāna often declines, which is regrettable. Having invested in fighting internal defilements with all their might, upon reaching jhāna, they fall for the enemy's deception, are surrounded, and have no door to fight. They will remain slaves to the enemy for who knows how many lifetimes.

Jhāna is loved and liked. Those who have never attained it, or those with weak wisdom, when they attain it, mostly become attached. The main enemy of jhāna is the five hindrances. When classifying them with the three enemy classes: sensual desire (kāmacchanda) aligns with greed (rāga); ill-will (byāpāda) aligns with hatred (dosa); sloth and torpor (thīna-middha), restlessness and worry (uddhacca-kukkucca), and doubt (vicikicchā) align with delusion (moha).

Concentration (samādhi) is also a courageous fighter, but it fights cold-bloodedly. Victory or defeat depends on cause and effect, using reason as the judge. It does not dodge reason. Taking reason as the principle, victory and defeat become mere natural phenomena (Dhamma).

The sense-spheres (āyatana) are the sources of defilements such as greed, etc., as described. When one contemplates and sees the danger of those defilements due to lack of restraint over the sense-spheres, and intends to restrain the sense objects at the sense-spheres – eye seeing form, etc. – so that the mind does not deludedly love or like that seen form, one contemplates to see it as mere elements, as impermanent, as a lump of suffering, or as void, not self, not being, not person, not other – just a lump of natural phenomena arising and then breaking up and ceasing. Or one penetrates deeper until seeing the cause for the form's arising, its persistence, and why it ceases and dissolves.

Those who contemplate and see this will not have forms "striking the eye" and leading them astray to think "beautiful" or "ugly." They will see it merely as a natural phenomenon that is manifesting its reaction like that. Defilements arise because of not restraining the mind, thinking deludedly following the sense object, not contemplating to see according to reality. Thus, the mind grasps and then fabricates: "beautiful, ugly, lovely, likeable, or hideous, detestable," producing joy (somanassa) or grief (domanassa) according to the defilements' power, as they fabricate.

Concentration fights by thoroughly knowing, investigating causes and effects, until ending doubt. This kind of fighting brings peace and happiness to oneself, never declining. This is called "Noble Path fighting" and "Noble Path winning." Winning much or little, decisively or with remainder, depends on the Path of abandonment (magga pahāna) of that level. Jhāna and concentration are strategies for fighting one's own internal defilements, with slightly different methods as described.

Concentration, Mindfulness, Wisdom

Furthermore, for those fighting according to this Noble Path, if they are truly walking the Noble Path correctly, the words "We lose, we win, or we fight against defilements" will not exist at all in the mind of the one developing the Path. Mindfulness watches right at the mind. Even if defilements or sense objects are very small, wisdom will follow and see them at every moment. Simultaneously, the abandonment of defilements occurs concurrently. And one does not think: "Now we are developing jhāna, concentration, insight, or walking on this or that Noble Path level, or reaching this or that level" – none of that is there.

These Dhammas – concentration (samādhi): the mind being firmly established on a single object; mindfulness (sati): guarding the mind so it does not think and reach out from the concentration's single object; wisdom (paññā): knowing thoroughly and seeing the mind's situation at every moment – these three Dhammas will be completely and perfectly present in your mind at every moment. In short, for those truly walking the Path of abandonment (magga pahāna), the words "we" and "they" will not exist there. Only these three Dhammas as described will exist as the vehicle.

Some might wonder: If we don't know our own actions – what level we've reached, what plane we've attained, etc. – then how will we know how many defilements we have abandoned and how many remain, much or little? The answer: Those still attached to the texts they have studied must indeed have such views. Such thinking is not yet Right View in the Noble Path; it is merely inference based on one's own view (diṭṭhi), with uncertainty as its foundation. The true Right View in the Noble Path – they have never yet tasted what it is like. Those who are still hungry – whether physically or mentally hungry – whatever they see, whatever they know, seems to have a delicious, tasty flavor. Even without seeing with the eyes, just thinking about what they are still hungry for makes their mouths water.

Please consider: If you already have these three Dhammas described above completely and perfectly present in your mind, would you still take the mind to measure and compare levels? Long-distance travelers who have never traveled, when tired, only console themselves: "We must be close, almost there," etc., just to encourage themselves. But the truth is not as anticipated.

Those who still have desire and longing cannot walk Right View to reach the Noble Path at all. Defilements are internal, existing specifically in each person's mind. Who has much or little, who has abandoned much or little, by which method – no one can judge for another. This matter is within the domain of the All-Knowing Buddha alone to predict. No one can judge each other by inference. Texts are all nonsense. Worse, if the prediction doesn't match reality, the other person might laugh at you. Such things are personal (paccattaṃ), arising specifically for those who walk the Noble Path correctly. Those walking the same path know each other's affairs. Outsiders cannot know. True Dhamma, being personal, regardless of what anyone judges, remains as it is.

Those who are still hungry and desire this and that – who do not have true, real Dhamma within themselves – will use counterfeit Dhamma to advertise and make a living. "Good, valuable things cannot be found as a self. If someone takes them to advertise in the marketplace, 'Come buy my good, valuable things,'" consider how the whole town would view that person.

Appendix

The Buddha's teachings on giving, observing precepts, developing jhāna, concentration, and insight – all are different strategies for fighting each individual's internal defilements. It's just that the person may or may not use the Buddha's teachings. If those who see the danger of defilements use them incorrectly, they are useless.

Defilements are hard for those born and mired in them to see their danger easily, like a maggot born in filth – it's hard for it to be disgusted by the stench of filth. Humans are born in a mass of defilements. Sometimes, even when seeing the danger of defilements, they mostly cover up that danger, not letting it surface. If someone dares to expose the danger of defilements to society, most people will view it negatively.

Therefore, the three defilement heaps, the foundation of all defilements, are mostly covered up, with no opportunity to expose their danger to be seen according to reality. The Buddha was the first person to expose their danger according to reality, for the whole world to know and understand. Then he taught how to fight those defilements with various strategies, as described above.

The wise, hearing the Buddha's teaching, seeing accordingly, and practicing according to his strategies, generate a struggle between internal defilements and the mind's striving. But defilements arise and cease together with the mind, with the four elements and five aggregates as the battlefield, the six sense-spheres as communication, fighting with the weapon of wisdom according to the Noble Path strategy. When victorious over the enemy, they manage with peaceful methods, the four restraints (catu pārisuddhi sīla). Since defilements arise and cease together with the mind as mentioned, the wise fight with strategies until the defilements are defeated, unable to find any defilement defiling the mind. When the mind is completely pure and clean, one's desires cease. Only Dhamma remains – mindfulness, concentration, and wisdom – as the vehicle continuing until one's aggregate results (khandha vipāka) break apart and cease.

Thus, it is compared to a lamp: when oil and wick are present, lighting it with fire makes it burn. When oil is exhausted but the wick remains, adding new oil makes it light again. When the wick is exhausted but oil remains, adding a new wick makes it light. The elements and aggregates are the lamp. The sense-spheres are the wick for absorbing the oil of consciousness (viññāṇa), the medium for lighting the fire, making it bright or extinguishing it. Mindfulness follows to guard; wisdom knows clearly, seeing danger and benefit, or what should and should not be done. When the elements break, aggregates cease, sense-spheres dissolve – consciousness does not cease because wisdom is not strong enough to extinguish the cause of consciousness. Consciousness still seeks new realms and births. Consciousness ceases by the power of jhāna attainment (samāpatti), but results (vipāka) remain. When the mind withdraws from that attainment, consciousness returns to its usual function.

Dear knowledgeable ones, even though you know well that these Dhammas – elements, aggregates, sense-spheres, mind or consciousness – are impermanent, suffering, and not self, not being, not person, not other, as long as their results (vipāka) still remain, performing their functions until the very end, your wisdom – the thorough knowledge of causes and effects – still performs its usual function. (The term "wisdom-knowledge" here means thoroughly knowing the causes and effects arising in these Dhammas – elements, aggregates, sense-spheres – while simultaneously eradicating sense objects and defilements, without grasping "we eradicate, we abandon, we have abandoned, or we are abandoning, or we will abandon further." As long as these Dhammas exist, wisdom-knowledge must be used. Here, elements, aggregates, sense-spheres are not results (vipāka) but the five aggregates (khandha pañcaka). This is not called wisdom-knowledge, but wisdom being used in the five aggregates.)

Dear readers, please decide for yourselves: When these Dhammas – results (vipāka), i.e., elements, aggregates, sense-spheres – along with mindfulness guarding the consciousness that wanders according to the results, and wisdom-knowledge thoroughly knowing, all function simultaneously and completely like this, what else will arise? When those Dhammas – results, elements, aggregates – are like the lamp, sense-spheres like the wick, consciousness like the oil that soaks into the wick, mindfulness following to guard, wisdom-knowledge thoroughly knowing objects that have arisen and are arising – then it will be constantly bright, with nothing to obscure it, like a bright lamp flame. If the oil runs out, the wick has no oil to feed it, the fire cannot be lit. These three cease simultaneously. How can results (vipāka), consciousness, and wisdom manifest? And what would they be used for anymore?

[End of Three Armies of Dhamma: Luang Pu Thate Desaraṅsī] (Minor formatting adjustments for readability)