Thai Forest Dhamma

in the tradition of Lungphu Mun Bhuridatto

and his western disciples

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Dhamma Readings

Date Title Excerpt
13-01-10 The mastery and deceitfulness of avijjā
"When we see a corpse being cremated, the skull bursting open and the brain sizzling and popping, we get disgusted, don’t we? Seeing a human being on a funeral pyre can make us faint or throw up. Yet when a cow or pig is being roasted, we don't feel sick but start licking our lips in expectation of a nice meal. Why is this? It's because watching a cremation is as close as we can get to seeing our own body on the pyre. We can't bear to watch, because we know that one day the same thing will happen to our own corpse. But the body is just the body; what does it really have to do with us? When a car is scrapped, we may feel sad but we don’t become afraid, so why are we afraid of losing the body? It's because we don't yet know our true self. (...)"
30-10-09 Dukkha is a very profound teaching
"The teachings of the Lord Buddha are utterly profound. It’s hard for us to grasp just how profound they are. When we come across them, we hear only what we know and understand based on our experiences in the worldly realm. Take the first noble truth – that dukkha exists. It’s such a simple statement that we think we understand it, but the truth of dukkha is far more pro-found than we imagine. (...)"
Sati – a torch-light in a dark cellar
"This is an overview of several Dhamma talks given between 2009 and 2016
Sati (awareness) is the key to practice, and it is the only short-cut given in the Buddhist scriptures. In the Majjhima Nikaya, the Lord Buddha says that someone who maintains sati for seven days and seven nights, 24 hours a day, can expect one of two ‘fruits’: final knowledge (Arahantship) here and now or attainment to Anãgãmï. If sati is less strong, it might take seven months or seven years, or for most of us seven or 70 lifetimes, because for us sati only comes once in a while. Progress depends on the strength of sati. But the kilesas are lazy; they don’t want to practice. They want to live in a dream world and, even when we think we are doing walking or sitting meditation, our minds can be off in a dream much of the time. The kilesas love it when this happens, but it has nothing to do with sati. Sati is pure awareness in which there is no judgement, no association, no thought and no labelling of things as good or bad; there is just knowingness, whether of the body, feelings, memories or thoughts.
21-06-16 Kamma – is there still free will?
"Someone asked me an interesting question recently about free will and how it interacts with the concept of kamma which has such a prominent place in the Thai Forest Tradition. There is free will, of course, since otherwise no-one would be able to beak out of the cycle of birth and death. If there were no free will, we would only be able to increase our kamma or move it in another direction, but we would not be able to end the cycle of becoming which is driven by kamma. (...)"
14-02-16 How to practice body contemplation
"The word 'buddho' which we use as a preliminary meditation object is a reminder of the Lord Buddha. We should be grateful to him for going through an unimaginably long training to attain enlightenment and for revealing the Dhamma to us 2,500 years ago. Without him, we would have no idea of kamma, the law of cause and effect which says that everything we do will come back to us. We would have no idea that we are caught up in an endless cycle of birth and death or that heaven and hell exist. Nor would we know that there are 31 realms of existence populated by beings who revolve through them life after life, and that there are five precepts which, if we keep them, prevent us falling into the lower realms. We should be really grateful to the Lord Buddha, not only because his teaching still exists but because it is still alive. When I say alive, I mean that the teaching is not only written down in dead books but is still being put into practice. Today, it is still producing the results promised by the Lord Buddha, namely, the attainments of the four kinds of Noble Ones (Ariya-puggala)* – Sotāpanna, Sakadāgāmi, Anāgāmi and Arahant. In the Thai forest tradition, such noble beings can still be found today, and this shows that the teaching of the Lord Buddha is still alive. We should be grateful to meet with a teaching that remains alive, teaches us the four noble truths and shows us the way to freedom from dukkha. (...)"
27-12-09 Investigating fear, contemplating death
"Talks on 27/12/2009 & 09/05/2016. People are afraid of many things – going hungry, meeting new people, seeing creatures like scorpions or snakes, and so on. Fears like these are really about being injured or dying, and all of us have them, but the more you practice the less afraid you become.
Fears arise through thoughts, so if you replace every thought with the mediation word buddho or with the awareness of the breath, fear cannot come up. However, there is more to our fear than meets the eye. It's not just that we are afraid of scorpions, snakes or whatever; there is a more lurking fear inside all of us that comes out when we see a fearful object like a snake. What is this fear? This is something everyone has to investigate for themselves. You have to be aware of what happens before fear comes up – what happens? (...)"
8-01-10 Generosity, respect and gratitude
"When a great master like Than Acharn Mahā Bua gave talks to the public, he spoke only about heaven, hell and kamma. He often referred to the story in the suttas where the Buddha pointed to a bull and said that its two horns represent the people going to heaven or nibbāna while its hairs represent all the people going down to hell. Than Acharn Mahā Bua stressed that people have to decide for themselves whether they want to be the horns or the hairs, and that if they wanted to continue being reborn as human beings they had to keep the five precepts. As a student of Than Acharn Mahā Bua, I completely trust what he said, and I also speak about heaven, hell and kamma (...)"
24-11-06 The teaching of Acharn Mahā Bua
"All of you have come to this monastery looking for something. You have come here to find the teaching of Than Acharn Mahā Bua; you have come here to find the way to nibbāna. Whether you have the intention of reaching nibbāna or just want to find a way out of dukkha, it amounts to the same thing.
You all have the merit (vāsanā) to be here at this time. It needed a lot of merit to be reborn in the time when the Lord Buddha was teaching, and to meet him. If one hadn't acquired the merit, one wouldn't have been able to be born in the age when the Lord Buddha attained enlightenment. And it's the same with meeting great teachers here in Thailand; if we hadn't acquired the necessary store of merit, we could never have come to Baan Taad monastery. Even if we knew of its existence, it would have been impossible for us to come and listen to the teachings. The very fact that we are in this monastery means that we have acquired enough merit to be able stay here and listen to the Dhamma or practice in the way that Than Acharn Mahā Bua or his teacher Than Acharn Mun so kindly taught. So, I urge you to use this merit well – put this store of merit to good use. (...)"
8-12-06 Samādhi is not an option
"You must understand that it's necessary to go through the fires of hell in order to reach the ocean of happiness. There is no other way; we have to go through the fire – pain, dukkha (discontent), torture, hardship – to reach the safe shore of supreme happiness. The Lord Buddha himself fainted three times because of the extreme pain and so did Than Acharn Mun. Than Acharn Mahā Bua also came very close to fainting and I have had a similar experience. If you don't wage war against the kilesas that grab your heart and cause all your suffering, you will not be able to uproot greed, hate and avijjā from your citta (heart–mind). These things are very deeply rooted in all our hearts, so to get them out we need to endure some pain and dukkha. (...)"
21-05-07 The need for simplicity
"When you stay and practice in Baan Taad monastery, please remember one thing. There's a lot you have to do, but there is little to understand and little to know. The fewer distractions the better and, particularly if you are developing the practice of samādhi, it is best not to interact with other people by talking to them. At the moment you probably don't realise it, but talking for 30 minutes or an hour will keep you off your meditation practice for hours afterwards. The mind will be occupied with the topics raised in the conversation; for instance, it will think about cleverer answers that it might have given. This is just a waste of time, and it is best not to talk at all. If you really want to attain samādhi, you need to talk and interact with others as little as possible and have mindfulness as much as possible. (...)"
24-08-07 The work of a samana
"We come to this monastery to practice, to follow the path that leads to the end of dukkha (suffering or discontent). This path is the fourth of the four noble truths, and is comprised of three columns; sila (morality), samādhi (concentration) and paññā (wisdom). To maintain sila, we have to observe the five moral precepts, and we should keep them while we are in this monastery or outside it. These precepts protect us from going downwards, from the human state to the lower realms. If we don't keep them, we are sure to spiral down and down and down, to the ghost realms, the animal realms or the hell realms. The Lord Buddha gave the five precepts to the laypeople as their protection – please remember this. It's not that he commanded us to keep them; he gave them for our own protection because he didn't want us to go down to the lower realms. (...)"
5-10-07 Shutting down the mind engine
"You really must get the mind calm, get into that calm state where the mind completely shuts down. If you are always in a room where an engine is running, you get used to the noise and stop hearing it after a while. It's when the engine is turned off that you know the difference. When the mind engine is completely shut down, what is left is a preview of nibbāna. When the mind completely stops working, it's an amazing state and one that you won't forget for your whole life. It's called appanā samādhi, the deep state of samādhi, and it gives us the utmost rest. (...)"
23-04-09 McNibbana or the real thing
"All of you seem to have a lot of distractions – looking at this, reading that. Maybe you think that all these distractions help to firm up your practice. Maybe you think that all these distractions help you to develop your concentration? Maybe you think that a couple of hours of practice a day is enough, that 10, 12, 15 or 18 hours of practice a day is clearly too much for you, and that you won't be able to concentrate that length of time – but this is what the kilesas tell us. (...)"
30-08-15 Dealing with pain and emotions
"When you go back home, you should compare your ordinary life with life in this monastery. Monastic life is not easy sometimes, but most of the time there is a certain satisfaction in this way of life. Where do you find satisfaction in your ordinary lives when you are thinking about this and thinking about that until your mind whirls around? And when you look at the faces of the people around you, do they look happy? Some have master's degrees and some doctorates, but are they happier? If you think you can find more happiness within your heart than outside, then you are welcome to come back to the monastery. (...)"
Title Excerpt
The cart before the horse
"I sometimes get the impression that Buddhism in Germany proceeds in a different way from Buddhism in Thailand. In Germany, laypeople seem to have claimed ownership of the Dhamma Vinaya, and seem to think they are authorities on the matter.(...)
Thus, the situation in the West is completely the reverse of the situation in Asia, where monks are the carriers of the Dhamma Vinaya and are authorities on the teachings. In Asia, monks carried the teachings from one country to another during the spread of Buddhism. (...)"
Fear is not a useful emotion
Interview with Andrea Liebers published in 'Buddhism' in May 2012
"The opposite of fearlessness is angst or anxiety. What happens in the citta (heart–mind) when it is afraid?"
"It shrinks. An anxious heart is closed and does not allow anything into it. When we meet a dangerous animal, for example, our physical heart contracts because we are afraid of physical pain and especially of death. The same thing happens with threatening situations – we are unable to face them openly. Fear is an emotion that is generated by the kilesas (defilements) to control us. (...)"
My Swabian stubbornness helped me with meditation!
Original source Tibet und Buddhismus, volume 101-2, 2012
"It is not every day that one encounters a Buddhist monk who has devoted his life to the destruction of ignorance (avijjā), and who has lived in the Thai jungle with this purpose in mind for more than 15 years, spending between 12 and 16 hours a day in meditation. Meeting such a person encourages us to ask questions about how we are leading our own lives, where we are heading, and what our own relationship with Dhamma really is. It may even lead us to think seriously about enlightenment, and the possibility of ending, once and for all, the cycle of saṃsarā.
People today are accustomed to seeing Buddhist monks from Thailand , Burma, Tibet or some other Asian country, but Ajahn Martin is European and German. Born in Stuttgart in 1957 and growing up in Swabia in southwestern Germany, Martin was a rather quiet and unobtrusive child. He was neither an outstanding student nor did he draw attention to himself by feats or special talents (...)"
The State of Buddhism in the West
By Brooke Schedneck, originally published in the Prapañca Journal.
As an American scholar practicing field research in Thailand's Buddhist temples, I have discussed the state of Buddhism in the West with many meditation teachers, and each encounter has struck me with the unique viewpoints presented. Out of all my interviews with Thai and Western monks and lay teachers, one of the most interesting conversations I have had was with the German monk Ajahn Martin Piyadhammo, who currently lives in Thailand but has practiced Buddhism in Europe for many years. His opinions about Buddhism in the West impressed me as insightful and especially significant to the way Buddhist teaching is disseminated among Western practitioners (...)"
Title Excerpt
How to meditate?
Can you tell me how to meditate?
In meditation practice, we put the mind on one object, just one object and let it stay there without allowing it to drift off. Once the mind is willing to stay on one object, it will automatically become contented and calm, and if it is very calm it will enter samadhi. All the activities that we do in the world lead to restlessness, and the more we follow them the more restlessness there is. The simple activity of putting the mind on just one point reduces the restlessness and leads to calm. There are two basic methods that I teach, and the first is anapanasati or mindfulness of breathing, fixing the attention on the breath and knowing it as it comes in and goes out. The second method, for people who think a lot, is the mental repetition of a parikamma word, usually buddho but dhammo or sangho can also be used. If people find either method difficult on its own, they can combine them by thinking "bud" on the in-breath and "dho" on the out-breath while keeping their attention on the movement of the breath at the tip of the nose. To develop sati (awareness), it is essential that we have a point of reference - buddho or the breath - so that we know when the mind is wandering off. The moment we notice the mind is going off the object of meditation, we should pull it back. Don't ask yourself why the mind is going out, for that is its nature. Just keep pulling it back, no matter how important the thought seems to be. The aim is to maintain sati on the object of investigation.
Meditation can be done sitting or walking, but it's sometimes easier to concentrate the mind while walking rather than sitting because the citta (heart-mind) is involved in controlling walking whereas sitting mediation requires all the focus of the citta to be on the object of investigation. For walking meditation, find a path about 15-20 metres long and walk up and down at a normal pace, although if the mind is restless you can also walk fast. The faster you walk, the less effort is needed to concentrate the rest of the citta, but don't run, just do fast walking. When the mind gets concentrated, your pace will slow down, but don't get too slow because then you will become dreamy and the mind will drift off. Just keep you attention on the breath or buddho while walking, and fix your eyes about one metre ahead of you without looking left or right. The moment you turn, reflect on how long you have been aware of the buddho or the breath, and then determine to be with the buddho or the breath for the next one path length. Then when you next turn, reflect again (without condemning yourself if you awareness had drifted off) and repeat the process. While being with the buddho or the breath, you can also be aware of the movements of the body, but that only comes when a certain level of concentration has been reached. Using these techniques, it is very easy to get the mind calm. Think about what the other people in the world are doing to find contentment. They work and work like mad, but they either never find contentment or find it only in snatches. However, putting the mind on one object of attention is a simple way of reducing the restlessness that makes the monkey mind run here and there.
The difference between 'mind' and 'consciousness'
Please explain the difference between 'mind' and 'consciousness'. To my mundane, unenlightened understanding at present, the mind is one of the six senses and is conventionally called the sixth sense. All the other senses have a physical basis, i.e. sight has the eye as its 'base'; hearing, the ear; touch, the body; and so on. Where is the 'base' for mind? I understand that mind is where we put our attention, but, intrinsically, where is its 'base' as one of the six senses. Consciousness (vedanā) is one of the five khandhās, so does that mean it does not belong to the mind? I am very confused. Please elaborate the difference between mind and consciousness. Are they the same?
I think might be helpful to straighten out the definitions. The five khandhās are either the tools of the kilesas or the tools of the Dhamma; whichever of these sits on the 'throne' is in command of the khandhās. However, when we start practicing, the kilesas and the Dhamma fight to sit on the throne – one side sits for a while, then the other pushes it off, and so on. For the average person in the world, the kilesas sit undisputed on the throne most of the time.
Now, the five khandhās are rūpa, vedanā, sañña, saṅkhāra and viññāṇa generally translated as body, basic feeling, memory and association, short thoughts and consciousness, respectively.
The body has six senses, namely, sight, hearing, smell, taste, touch and thought, all of which have a sense base in the form of an eye, ear, nose, tongue, skin and brain. So what is the problem? The problem is that the citta, that does not have a base because it does not belong to conventional reality. We can only experience this citta when we enter appanā samādhi or when we become an Arahant. The citta that we experience here and now is the citta cloaked with avijjā and loaded with kamma. This citta is the driver of the khandhās. If the citta moves, the khandhās move; if the citta is quiet, the khandhās are quiet. To give a simile, the five khandhās are a biological robot, and the citta is the programmer, so when the programmer orders the robot to do this and that, the robot moves, and when the programmer sleeps, the robot just stands still. Do you understand now? When we normally talk about the mind or the heart, we normally refer to two qualities of the citta stained with defilements, namely, the rational aspect of the citta or the emotional aspect of the citta. So, it is not difficult to see that the 'base' of mind and heart is avijjā and kamma. Without avijjā there would be no consciousness and no kamma. This is illustrated in the doctrine of dependent origination, in which "avijjā pattaya saṅkhāra" (avijjā is the condition for all phenomena to arise), "saṅkhāra pattaya viññāṇa" (phenomena are the conditions for consciousness to arise), "viññāṇa pattaya nāma rūpa" (consciousness is the condition for form and meaning to arise), and so on. I hope you understand now. (...)
Is the citta atman or anatta
I would like to talk about the concept of 'citta' according to the Thai Forest Tradition. Other Theravadin traditions maintain that the concept of 'citta' according to the Thai Forest Tradition is almost a new way of reintroducing the 'atman'concept. Luangta Maha Bua says, "The citta is never born and never dies". So my question is what is the difference between the concept of 'citta' according to the teachings of the Thai Forest Tradition and the vedic concept of atman, since other people say that they seem to be alike?
I don't know the concept of atman, so it will be difficult to answer this. The best thing is for you to enter appanā samādhi and then you will know for yourself. However, if the atman is similar to the soul as understood in the West, then this would be analogous to the conventional citta that travels from one birth to the next. The citta has a cloak that covers it, a cloak called 'self'. The cloak is avijjā, and once avijjā has gone, there is only the true citta. So, the true citta and the atman cannot be the same. The term 'atta' means 'self', and the term 'atman' probably comes from that root, but the Lord Buddha teaches anatta, the principle of 'not self'. When fire is extinguished, that is nibbāna. What is left? Just try it out. Light a fire and extinguish it. What is left? As long as an arahant lives, the ingredients for lighting the fire (the five khandhās) are still there, but the fire is gone. Don't mix up the conventional citta with the true citta. The citta never dies, but the cloak that covers the citta and makes it an individual 'self' can be destroyed. This does not mean that the citta dies. It's like raindrops – as long as they are individual raindrops with individual forms they feel special, but once they drop into the ocean, the cloak of individuality is destroyed and they become one with the water. So, has the citta died or the raindrop vanished into thin air?(...)
How important is the samadhi approach in terms of vipassana
How important is samadhi for the practice of vipassana? Some people say that samadhi has to be well developed before starting Vipassana, while other people maintain that samadhi is less important, and still others, such as Ajahn Buddhadasa, advise combining both. I've heard that one teacher even advises setting metta as a vipassana object, giving a very different twist to the practice altogether!
Well, let's take the fourth noble truth, i.e. the noble eight-fold path, which is often described in terms of three pillars – sila, samadhi and panna (morality, concentration and wisdom, respectively). Bhikkhus who answer this question will focus on samadhi and panna; they can take sila for granted as they themselves undertake the higher sila, the 227 precepts of a bhikkhu. Speaking personally, I sometimes forget to mention sila, since over time it has become second nature to me. However, when explaining the subject to laypeople, the importance of sila must be stressed since without good sila progress along the path is very difficult.
Without a doubt, as Luangta Maha Bua said again and again, the only thing that will lead us to freedom is vipassana or 'insight/investigation meditation'. However, he also said that vipassana without samadhi will have no effect, as the mind will simply drift into thoughts and memories. After Luangta Maha Bua had been stuck in samadhi for five years, his teacher Ajahn Mun forced him out, and made him turn his attention to the investigation of the physical body. After three days, he returned to Ajahn Mun and said that he could not sleep because he was so absorbed in this investigation. Ajahn Mun responded, "See, now you're stuck in thoughts and memories(sanna)". After this, Luangta Maha Bua balanced contemplation with samadhi, and after eight months had finished the examination of the body and had attained to the state of Anagami, free from greed and hatred.
Luangta Maha Bua frequently used the comparison of panna as a knife and samadhi as the sharpening of the blade. The sharper the knife is, the easier it is to cut through, and the easier any investigation will be. With an extremely sharp knife, a tomato can be cut cleanly into pieces with only a little pressure, and then we can clearly see its structure; the sharper our concentration (samadhi), the easier our investigation(developing panna). With a not-very-sharp knife, it is much harder to cut into the tomato, and even when we get inside the inner structure will be hard to recognize. However, with a completely blunt knife, cutting open the tomato will require a lot of work, and the end result will probably be a squashed tomato in which we can see nothing.
To summarise the above, samadhi alone does not lead to wisdom, but rather to rest and concentration. The panna that develops is vipassana or 'insight meditation' which has the five khandhas as its object, and which looks into the true nature of things. Vipassana without samadhi leads to thinking and remembering. If it was possible to gain release from suffering by thinking alone, we could certainly save ourselves a lot of time and trouble, but we can't. Sila is vital as a protection for us, particularly in making sure that we have a clear conscience when we come to meditate. I'll give you a useful analogy to explain the fourth noble truth: the three pillars. If we build a house with only one column (panna), it will fall down in any direction. Even with two columns (samadhi and panna), it remains shaky and can still be upset quite easily. With three columns (sila, samadhi and panna), however, it is stable in all directions. If we want to build a home that will take us all the way to freedom, we cannot build it only on one or two columns – it will fall over. Only if we have all three columns evenly in place will we reach the end of the path.
Finally, the practice of samadhi makes us aware where our sila may be going wrong and sharpens ability to investigate. As our sila increases, our samadhi becomes deeper and allows us to overcome obstacles more easily. As our panna increases, it supports our samadhi and helps us refine our sila. All three work hand in hand.
I'll just touch briefly on other subsidiary questions that might arise. Without a knife that has been sharpened by some level of samadhi, we will not be able to get far. To start with investigation, the mind must already be stable enough to stay with the object of investigation for at least 10 to 15 minutes, without getting distracted by intermediate thoughts or memories. However, general reflections (such as reflections on death, rebirth, kamma, our everyday lives, or on what went well or bad during the day) which do not require much samadhi can help us at the beginning, to foster our determination to follow the path and keep the sila. Generally, we should start this type of reflection after we have 'washed' our minds with at least 40 minutes of mindfulness of breathing (anapanasati) or practice with a parikamma. Metta is a fundamental principle of our citta, which samadhi can help us to become acquainted with. Metta can be developed, but at this stage it is only 'artificial' metta, which has little in common with the 'true' nature of metta. The more we remove the dirt from our hearts by the practice of investigation, the more the metta will naturally radiate through. After all, the Lord Buddha himself gave us the thirty-two parts of the body, and the four mental khandhas, as initial objects of investigation, but he did not advise us to start with metta. Other objects of investigation we can use are anicca, dukkha and anatta, or the four elements.
What is reborn?
What is reborn? When I read Luangta Maha Bua's teachings, the answer seems to be the 'citta' (literally, the 'heart-mind'), which would be similar to the Christian idea of a soul enduring beyond death. But others say that it is purely the kammaphala (the fruit of kamma) that is reborn. If it is indeed the citta, then the 'past-life regressions' which apparently allow people to remember their past lives would probably be much easier to explain than if rebirth involved only kammaphala.
Luangta Maha Bua called the citta the eternal tourist who goes from life to life. In this case, it is the conventional citta. It would not be wrong to call it a soul or to speak of souls. On the other hand, we can also refer to it as kamma that goes from one life to the next. Luangta Maha Bua sometimes answered this question by referring to what actually goes from one life to the next – the fruit of kamma.
Isn't that mind boggling? And what is the difference between kamma and the conventional citta? In fact, they are one and the same. The conventional citta is a name for the kamma which adheres to the citta that we usually refer to as the self or the soul. However, kamma is not only attached to the citta, as kamma will be also integrated into the five khandhas at the moment we are reborn. The Arahant who has destroyed avijja (literally 'not knowing', i.e. wanting to know or understand in line with the truth but not being able to) in this life has destroyed the adhesion of kamma to the citta, and therefore future rebirth, but not the kamma that has created these five khandhas. The kamma that is left in the five khandhas retains the appearance of a self that others can recognize as our personality. For this reason, the Arahant does not lose his personality, and the kamma that he has accumulated continues to operate until the end of his life. But he does not generate any more kamma because avijja, the prerequisite for making kamma, has been destroyed.
The problem we normally have is that kamma seems rather impersonal, while the citta seems more like a personal thing. Actually it's quite the opposite, and don't forget the Lord Buddha's teachings on anatta – this is not me, this is not mine, this is not my self. As long as avijja is in control, we have the illusion of self, and as long as we practice we will be under this illusion until avijja has been completely destroyed. This is why I like to use the term eternal tourist or soul. It puts the responsibility on us to put things in order. If, however, we take the other view and think that kamma is something impersonal – akin to the law of gravity – then it is possible to get carried away and deny responsibility for our situation, believing that we simply have to see through this delusion to become liberated.
And who, may I ask, is this 'I' that claims that it has been liberated?
If we compare Dhamma practice with a trip from Stuttgart to Beijing, the journey starts in Stuttgart. The ego still exists even when we have arrived in Vienna; in fact, it is there until the moment just before we have arrived in Beijing. Even if we have one foot on the threshold of Beijing and the other foot in the air, there is still the 'I'. Only when both feet are on the ground in Beijing has the ego gone; it goes with the lowering of the foot, though the attachment to the "I" is weakened during the course of our practice. But what exactly is the 'I'?
It is nothing more than the view that we are this collection of five khandhas. Only through the continuous and complete investigation of the five khandhas – from the body all the way up to consciousness – can we dispel the illusion that these five groups belong to us or are our self. Outside of these groups, there is nothing we can refer to as 'I', so the investigation of the five khandhas is fully sufficient for us to rid ourselves of the illusion.
When we have completed the examination of the physical elements (body, physical feelings and bodily senses), we reach the level of Anagami. At this stage, greed and hatred have been destroyed. Thereafter, we examine moha (delusion), which can be thought of as an electrical mixer that completely and perfectly mixes sanna (memory) together with sankhara (thought/imagination). Once we have ripped sanna and sankhara fully apart and investigated them completely, the moha falls away; only then do we see avijja, the master himself. This Master is also anicca (impermanent), full of dukkha (suffering), and without a form of self (anatta); we have to investigate the Master himself to understand that he has these three characteristics. Only by entering through one of these three doors (anicca, dukkha or anatta) can avijja be completely be destroyed. Then we realize that everything has always been impersonal. It's just like being in a cinema – one life leads on to the next just as one movie gives way to another. We have identified ourselves with the characters on screen, cried or laughed, been teased or had our desires inflamed, forgetting that we are, in fact, sitting on the chair in the dark. It's also like playing a computer game and forgetting that someone, who does not exist on the screen, is squatting on the chair observing what is going on.