Bringing a Pure Mind Back to the Eternal Home

Bringing a Pure Mind

Back to the Eternal Home

Phra Ajahn Chanon Chayanantho

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"The fully enlightened Buddha progresses by eliminating onto the Four Primary Elements and the Five Aggregates (the Five Khandhas). We must apply the same tactic as the Buddha did. Let us remove our habit of holding onto the 4 Elements and Five Aggregates. This is the only way that we will reach the Buddha. Do not attempt to take them away completely because we will never reach Buddha by taking them away. All defilements cannot be entirely destroyed. What can be destroyed is the production of defilements Imagine it as if it would be the factory of defilements. Once there is no any factory of defilements, how are they produced from?"

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Preface

Every time I preach, I mainly emphasize the four elements and the five aggregates (the Five Khandhas) because all of us are just deluded by the four elements and the five aggregates, in other words, the body and mind. An ignorant mind was born with the four elements and the five aggregates in this present life, and will be born in the next life, and many more lives to come. It is similar to one who keeps building a home over and over again. When the home was constructed, one must maintain and suffer from it. No matter how we maintain the home, it eventually goes to ruin. We build a new home, we must maintain the new home as before, and then the new home will be ruined again. It re-occurs.

Actually, there is another nice and comfortable home to live in. There will never be suffering and danger for us, the home will never be deteriorated and destroyed. This is the home where our pure minds should dwell. Only everyone starts following the footsteps of our father The Fully Enlightened Buddha – to return to the eternal home.

Phra Ajahn Chanon Chayanantho

Table of Contents Bringing a Pure Mind

Back to the Eternal Home

Phra Ajahn Chanon Chayanantho

Bringing a pure mind back to the eternal home

by Phra Ajahn Chanon Chayanantho First Edition : January, 2017 Second edition : January, 2018 (English Version) Printed for free distribution Be the Gift of Truth (DhammadÄ na) Not for sale

Brief Guidelines and Right Methods for Dhamma Practices... 9 The Chart of the Five Khandhas............................................... 17 Getting to Know the Four Primary Elements and the Five Aggregates....................................................................................19 Being aware of the Body.......................................................... 22 Observe your thoughts............................................................ 24 How the Body and the Mind Work.......................................... 26 Ignorance brings the rebirth.................................................... 30 Ignorance is the Five Aggregates............................................. 33 Donating the Five Aggregates.................................................. 36 Back to the non-existence....................................................... 38 The end of birth, aging, and death.......................................... 40 Do not waste time eliminating defilements............................ 42 Staying beyond the Conventional Truths................................. 45 The body and the mind are not ours....................................... 50 Back to the Eternal Home....................................................... 52 Switch off holding onto Khandhas........................................... 54 Unlock the bondage of the pure mind.................................... 57 Keep Practicing the Noble Path............................................... 60 Undertaking a proper precept................................................. 63 Living in Neutrality................................................................... 66 About the Author..................................................................... 71

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"We observe our breathing, inhaling and exhaling as just wind blowing in, and out, of our bodies. It is merely the Air Element, not our breath. While the air is being inhaled and exhaled, we can assimilate this with the trees and leaves being blown by the wind.

Our bodies can be comparable to the Earth Element, and thus the trees and leaves are comparable to an Earth Element. When the wind is blowing leaves, or the air is being inhaled, we recognize that it is wind upon earth. Besides, our bodies are composed of not only the Earth Element, but also the Water Element."

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Brief Guidelines and Right Methods for Dhamma Practices

The heart of dhamma practices (to be free from suffering) must understand the right methods of dhamma practices. Without knowing those methods and guidelines, it is a waste of time because one cannot reach the ultimate destination and one will be unsuccessful. To practice by trial and error until getting an understanding, it may waste a lot of time too. By the time that the Buddha was still alive, he emphasized dhamma teachings and pointed out adverse consequences of clinging to “the five aggregates which are the cause of sufferings.”

He preached for attaining enlightenment. The four noble truths (Ariyasacca) was mostly taught to lay devotees, female devotees, Buddhist monks (Bhikkhu) and Buddhist nuns (Bhikkhunī); as a result, there were many of them attaining the eye of dhamma (the eye of wisdom).

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Regarding the four noble truths, he reiterated “Samudaya” the chief root of suffering namely “Taṇhā”. A desire for existence (sensual pleasures) and a desire for non-existence (sensual displeasures) of the five aggregates which are cause-and-effect factors making us happy and unhappy. For example, when the five aggregates are in the condition of happiness, one holds onto them. When they turn to be unhappy conditions, one then pushes them away. By doing so, it is a great hindrance of diverting situations by means of running away from suffering and running toward happiness. As a matter of fact, once animals and human beings have been already born, only the aggregates of sufferings exist and happiness is nowhere to be found. As noted, there is either not so much suffering or too much suffering.

Therefore, “only sufferings that arise, only sufferings that stay temporarily, and only sufferings that fall away”.

All in all, we will live with sufferings all the time if we are still alive then we have five aggregates. The only way to be free from sufferings is not to be reborn. The rebirth is null, as is the five aggregates. The group of five aggregates is null, so no suffering. Sufferings are within the five aggregates but they are not in the pure mind. The cause of rebirth is “Avijjā”–the ignorance or a delusion of

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the truth. Clinging to the five aggregates being self, the mind adheres to the five aggregates leading to the endless cycle of birth and death as well as sufferings from the five aggregates every cycle of rebirth. This is the cause of sufferings.

Firstly, we must eradicate the cause of birth by removing the attachment to the five aggregates. It is essential for us to observe the body and the mind, which are the composition of five aggregates, by contemplating that they are impermanent, suffering and non-self so that the mind gets bored and the mind is finally able to remove the attachment to the body and the mind. The mind will not be fooled into the attachment to the five aggregates; releasing itself to be liberated and be above the five aggregates (not be under control of the five aggregates).

Although the sufferings from the five aggregates still exist, the mind is free/happy not be worried with the five aggregates because the mind accepts the truth that the rebirth with the five aggregates must be suffered in such a way that “nobody can escape from it”.

Considering the early stage before one is born as a human being, the body does not exist yet. Once one was born with the body, there are Vedanā - feelings or sensa-

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tions: happiness (Sukha), unhappiness (Dukkha), and neutral feelings (Upekkhā), Saññā – perception: knowing and remembering, Sankhāra- mental formations: formation of thought, Viññāna - consciousness: recognition and acknowledgement. When this body or physical form ends, feelings, perception, mental formations, and consciousness also end. Therefore, there is no more “I” in anywhere. This we are misled by the delusion of conventions (commonly accepted truth). No matter how one attempts to hold onto them or divert them, they will be what they will be. Eventually, they become non-existence. While we are alive, we are also suffering all the time if we live by them.

When we contemplate the body and the mind suffering by nature, it is just one of the natural phenomena which happens naturally and under control of no one. We are going to be aware of these commonly accepted truths or conventional truths (Sammat-sacca) that is byproduct of the nature. There is no inherent-self. When we contemplate the body and the mind into rising and falling away naturally, the existence of “self” is not found. Thus, the mind will be liberated from the body/core reality group (rūpa-khandha) and the mind/mental group (nāmakhandha). Therefore, we need to practice frequently by

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contemplating the five aggregates including their functions and distinguishing each of their duties and their appearance. Look for and observe them all the time while we use time it is not necessary to always meditate in sitting posture. It can be done in any posture whether it is walking, standing, sitting, sleeping because when we observe and are aware of the body, it is already concentrated. It is not aimed at keeping calm. Staying calm alone cannot reach enlightenment. Being calm, mental formations or thinking (Sankhāra) will stop functioning.

When mental formations/thoughts (Sankhāra) stop functioning because of meditation, wisdom will not come forth. It is necessary to rely on thinking and seeking to be no doubt about the truth.

Once we have already understood the truth, let go the mental formations/thoughts (Sankhāra) once more.

When we have already realized the truth, let go the thought because a thought is just mental formations (Sankhāra-khandha). It is conventional thing- commonly accepted truth, and it is also fleeting. Practice and take it into consideration continuously this way. One day spontaneous adeptness will occur. When it is clearer, the mind will autonomously accept and finally let them go. If it does not let them go, keep going until clearly realizing

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the truth then the mind will eventually accept. Practice repeatedly by finding “I” in the form/body and finding “I” in the mentality/mind that ‘where do I exist?’ Focus on observing the four elements in the body and ask where do I exist? After finding “I” within the four elements in the body and finding that there is no “I”, take the four aggregates of mentality/mind into consideration and find whether there is ‘I’ and where it exists. When found ‘I’ nowhere in the four aggregates of mentality then return to find ‘I’ in “the knowing mind” whether there is ‘I’.

Even “the knowing mind” is the aggregate of consciousness (Viññāna-khandha), it is also impermanent/temporary. When realizing this, there is no such thing that we are still infatuated with. Everything is the conventions of five aggregates, so we must detach from them all. By doing so, it is now called the detachment of conventionscommonly accepted truth which is the next step into the state of deliverance through wisdom (Vimutti) that is liberating from holding on to all conventions.

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"While staying alive with the Five Aggregates, we must be living with suffering all the time. The only way to be free of suffering is not to be born again. If we were not born, we would not possess Khandhas. If there are no Khandhas, there is no suffering because suffering dwells with Khandhas, not with the pure mind. The cause of birth is delusion e.g., “ignorance,” that is, do not know the truth and identity of the Five Aggregates as oneself. The pure mind clings onto the Five Aggregates bringing about the endless cycle of birth and death and suffers with the Five Aggregates life after life. This is the cause of suffering. We must eradicate the cause of birth which is to release the detachment of five aggregates."

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Getting to Know the Four Primary Elements and the Five Aggregates

To start with, everyone should firstly learn and understand the four elements and the five aggregates (the five Khandhas) more in order to know the truth as facts that the four elements and five Khandhas in the body and mind is nature on which we rely. The law of this situation is under the Law of Three Characteristics, and the Law is a phenomenon of the nature that occurs normally. How do the four elements and the five Khandhas function?

We must separate between the five Khandhas and the pure mind, or a body, a mind and a pure mind. The body is a part, the mind is another part, and the pure mind is the other part. We must understand the characteristics and functions of the body, the mind, and the pure mind by learning about what the states of the body are, what

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the states of the mind are, and what the states of the pure mind are. What are the functions of the body? The body is composed of the Four Primary Elements: Earth, Water, Fire and Air. How do they work? How are the states of the mind? What are the states of the mind? We must observe and separate their working processes by learning how they work. Separately, what is the body?

What is the mind? What is the pure mind? When we understand what the body is, what the mind is, and what the pure mind is, we will later see how they work on a daily basis. We keep watching, understanding, and observing how the Four Primary Elements work. While observing the movement of the body, we do not only watch the movement of the body but also identify that the Four Primary Elements are moving. This is the Noble Path cultivation. We cultivate the Noble Eightfold Path, or the Noble Path shortening into three. These are mindfulness, concentration, and wisdom. Therefore, in the Noble Eightfold Path we further use is the Three Main Path which are mindfulness, concentration, and wisdom. This is how to cultivate the Noble Path by watching the movement of the body as often as possible.

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Being aware of the Body

We can observe the body at all time no matter we are standing, walking, sitting and sleeping in both states of stillness and movement. Contemplate it as the four elements: Earth, Water, Fire and Wind, e.g., while moving, see it as not only the body is moving but also the Four elements are moving as if a machine was running. While we are breathing in, knowing that air is inhaling. When we are breathing out, knowing that air is exhaling. Watch the movement of air as the wind is blowing leaves. We watch air inhaling into the body and exhaling out of the body as the Wind Element, not our breaths. While the wind is blowing into the body and blowing out of the body, it is not different from trees and leaves that are being blown by the wind. Our bodies are the Earth Element, so are trees and leaves. While the wind is blowing leaves, or blowing into the body, knowing that the wind is blowing into earth, and our bodies are not only composed of the Earth Element but also comprised of the the Water Element as well. When we are swallowing our saliva, sweating, or having a runny nose, we know that the Water Element is running in and out at that moment. When we are drinking water, we must know

Phra Ajahn Chanon Chayanuntho

that we are pouring water to the Earth Element as if we were pouring water to trees. The trees can grow. Our bodies can grow because of drinking water daily. It can be comparable to applying fertilizers to trees. The trees grow because we apply fertilizers. Feeding food to the body whether it is vegetable, fruit, or meat is similar to applying fertilizers to the Earth Element or our bodies.

We do not consume food for fun, joy or delicious taste, but for relief of suffering caused by hunger. Consider that we are applying fertilizers to the Earth Element. When we apply fertilizers to the Earth Elements, the Earth Element grows. It can be seen that our bodies keep growing every day. Our hair is getting longer, so do our nails. We often need to cut our nails and get our hair cut. Thus, fertilizers we apply to our bodies will increase emerging of new cells. The new cells emerge; the old cells die. The body is not different from the trees. Watch the body just as Elements and the trees are composed of not only water and earth but also sunlight and heat. If there is no sunlight, the trees will not grow. Therefore, the body requires fire element as a catalyst to burn food and water to keep the body growing. The cycle of the body must be taken into account this way.

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น Observe your thoughts

When we have understood how the body works, we take the mind into consideration. There are four symptoms of our minds. These are feeling, remembering, thinking, and knowing. Separate how the mind works, the function of feeling is just to feel only, the function of remembering is to remember only, the function of thinking is just to think only, and the function of knowing is to know only. They do not interfere with other functions. Thus, knowing is just knowing. It does not interfere with thinking, remembering, and feeling. Feeling is different part of knowing, remembering is different part of knowing, and thinking is different part of knowing. Thinking is just only thinking, but it does not feel at all. The function of feeling is just feeling. Remembering is just remembering, but it does not feel anything. Feeling and remembering are different functions. We must try to separate the functions of the mind that work differently as we work in an office consisting of several divisions. What are the divisions? We must separate into the provision division, the sales division, the marketing division, and the accounting division. They do not interfere with each other. The production devision is working on production only and it does not interfere with other divisions. The

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accounting division works on income and expenses record keeping. The production devision is comparable to the thinking division. It produces thought. The knowing devision is the manager watching subordinates working, but it is not the producer. It is just sitting still. The manager is not tired at all, just watching his subordinates working. This is how the mind works. We keep watching they work as if we were the watcher, the knower, but do not interfere with their works. Know the feeling, know the remembering, know the thinking, and know the knowing which they function differently as if we were watching the Four elements with neutral feeling, without interfering, and keep watching how the mind works. Seeing their emerging and ceasing. Often doing this way, we will thoroughly understand how the mind works.

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"The only way a defilement does exist; is through holding too tight. Because whatever we hold onto, it is suffering. Whatever we have, but we do not hold onto it, we do not suffer. What it really makes us suffer is holding on and holding on makes us suffer, that is, the defilement."

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How the Body and the Mind Work

Our bodies consist of the Four Primary Elements: Earth, Water, Fire, and Wind. There are only 2 Elements that we can see: the Earth Element and the Water Element.

These can be classified into 2 main groups that we can see and touch. These are the Earth Element Group consisting of 20 types and the Water Element Group consisting of 12 types. Consider the Group of Earth Element by characteristics and color. For example, hair, we consider our hair as lines, what is its color? Considering in line with the color we understand. After considering hair characteristics, consider color of the hair, its smell, the shape, color and smell of the hair as a whole. When we do not wash our hair, what does it smell like, consider its smell, and thoroughly consider it this way. Similarly, body hair, consider characteristics, color and smell of the body hair. Nails, consider characteristics, color and smell of the nails. Teeth, consider characteristics, color and smell of the teeth. Skin, consider characteristics of skin as a sheet, color and smell of the skin. Muscles, consider characteristics, color and smell of the muscles to see the truth. Sinews inside the body link and hold the body at the joints as part of the body’s structure. We consider

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the characteristics, color and smell of sinews. Bone, consider the bone by its characteristics, color and smell from toes to skull. Bone marrow, consider that inside the bones, there are cavities sponge-shaped like. Consider its color and smell. Spleen, consider its characteristics, color and smell. Liver, consider its characteristics, color and smell. Lungs, consider its characteristics, color and smell.

The heart, consider its characteristics, color and smell.

Small intestine and large intestine, consider their characteristics, color and smell. Old food and new food, consider their characteristics, color and smell, Brain membrane that is brain, consider its characteristics, color and smell.

All together are called the 20 types of Earth Element. To consider the Water Element, there is no difference, also consider in the same way. What is the color of bile/gall, thoroughly consider in the body, blood, lymph, sputum, saliva, fat, and oil. We will be not deluded by beauty. We then realize that both color and smell of the Earth Element and Water Element are just the states of Elements derived from vegetables, fruits, and meats. Once we have thoroughly understood the symptoms of the four elements, we further consider how the mind functions. As mentioned earlier, perception, observe how it perceives and knows it at the present moment while perceiving.

Feeling, how it feels. We focus on the feeling at the pre-

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Bringing a Pure Mind Back to the Eternal Home

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sent moment while feeling, how is the symptoms of suffering and the symptoms of happiness, how it is happy.

Neutral, how it is neutral. All these are called feelings.

Taking perception into consideration, what it perceives, what its characteristics are. When it forgets, how it is.

Thinking, keep watching/observing thought, when it is thinking about these things and those things, good things and bad things. When it thinks and when it does not think. How is it? Then, keep watching/observing the body and mind, then the understanding can be limitless.

When it knows how it is and when it does not know how, all these are to watch how the body and the mind work.

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"Our minds have 4 conditions which are feeling, perceiving, thinking, and knowing. Separate how the mind works."

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Ignorance brings the rebirth

While the body and the mind are working, the pure mind is doing nothing at all. The pure mind has no symptoms of feeling, thinking and knowing, but it is sending a signal that stimulates feeling, perception, thinking and knowing. It is merely a stimulator but doing nothing at all. This pure mind is merely energy and it is not being anything, but it remains in the body and the mind. The pure mind has been deluded by the body and the mind for uncountable spheres and rebirths. It has been born with the body and the mind, and then it countlessly suffers with the body and the mind due to delusions of the body and mind. The pure mind is not being anything at all. Therefore, it is empty; it should dwell in the place where there is nothing. Having been deluded in the cycle of birth and death, this pure mind is clinging onto the body of the Five Khandas in small spheres and big spheres. It enjoys with the form, taste, smell, sound, touch and mind-objects, or the Four Elements and the Five Khandas. This pure mind is obscured and dominated by ignorance. It cannot escape from traps and the cycle of birth and rebirth. Although it suffers, the ignorant mind will enjoy with sensual objects - form, taste, smell,

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sound, and touch. It enjoys with the Four Elements namely the Form consisting of Earth, Water, Fire and Wind and it enjoys with the four mentalities of Khandas.

These are feeling, perception, thinking, and knowing which it dwells and clings to form, feeling, perception, thinking, and knowing. All these cause all sufferings. The place where the pure mind should dwell is the place where there is nothing, that is, safety from form, feeling, perception, thinking, and knowing. The pure mind is safe from all defilements - lust, hatred, and delusion.

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"See the body just as Elements, and trees do not have only water or earth. There must be sunlight and heat as well. If there is no sunlight, the trees will not grow; therefore, the body relies on the Fire Element as a catalyst to burn food, to burn water in order to make

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us grow. Contemplate the cycle of the body this way."

Ignorance is the Five Aggregates

What we have practiced before does not made much progress because we misunderstand that we practice to destroy defilements - 3 fires: lust, hatred, and delusion.

Thus, we place reliance on mindfulness, concentration, and wisdom in order to destroy the three defilements entirely, or lessen them to attain the Noble Path and Fruitions. It is the wrong practice because when we have meditated for a while the defilements seem less. Once we have ceased meditation, the defilements come back again. Hence, mindfulness just temporarily suppresses the working of defilements, comparable to taking pain relief pills. When the effective period is over the pain comes back. Therefore, must we take the pills often, comparable to taking constant meditation. Applying wisdom to destroy the defilements is comparable to surgery. We must operate the cycle of ignorance to destroy ignorance by

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destroying the root cause that produces defilements, that is, the Five Groups of Existence. Therefore, we must not waste our time to destroy the defilements because we are unable to do so. Instead, we must destroy the five Khandhas - form, feeling, perception, thinking, and knowing - or the body and the mind. Once we have destroyed our clinging onto the body and the mind, that is, destroying the defilements or destroying spheres and rebirths. Being born, ageing and death emerge because of ignorance.

What is the ignorance? The ignorance is the Five Aggregates that lead to be born. Because of having the five Khandhas, there are kamma-formations. Having kammaformations, there are matter and mind. Having the matter and the mind, there are eyes, ears, noses, tongues, bodies and minds. Having eyes, ears, noses, tongues, bodies and minds, there are contacts. Having contacts, there are feelings. Because of the feelings, there are cravings. Because of cravings, there is clinging. Having clinging, there are spheres and births. Having the spheres and births, there are ageing and death. How to cut the cycle of ageing and death off is to cut ignorance or the Five Khandhas. If we do not have the Five Khandhas, or we destroy the five Khandhas, there are no kamma-formations. Without the kamma-formations, there are no matter and mind. With-

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out the matter and the mind, there are no eyes, ears, noses, tongues, bodies and minds. Without eyes, ears, noses, tongues, bodies and minds, there are no contacts.

Without contacts, there are no feelings. Without the feelings, there are no cravings. Without cravings, there are no clinging. Without clinging, there are no spheres and births. Without birth, how does ageing and death come? This is the cycle of the Dependent Origination/ Conditioned Arising (Paáš­iccasamuppÄ da).

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Donating the Five Aggregates

We must destroy ignorance or the Five Khandhas to remove ignorance from the pure mind by watching how the Five Khandhas work so that we are insightful that all Khadhas are totally temporary, suffering, and nonself in order to crack and remove the husks of the mind until there is only the pure mind that is emptiness. We, then, can go home; the home where we should dwell is the place of emptiness, that is, NibbÄ na. Hence, we must search for the pure mind and destroy its husks to bring the pure mind back to the eternal home, the home where we are not old, the home where we are not sick, and the home where we are not dead. It is the most secure home where all fully enlightened Buddhas, Individually Enlightened Buddhas, and Arahants remain. It is the place where the pure mind dwells without matter and mind, bodies and minds, and any of the Five Khandas at all. The highest offering is forgiveness and Dhamma. We used to give away money and personal assets for donation, to be not stingy. Have we donated a valuable thing? If we donate this thing, it will be of great benefit. What is the thing that we hold it on the most? It is our bodies and minds. Donate bodies

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and minds to the Buddha. That is giving away the Five Khandhas. Surrender form to form, surrender feeling to feeling, surrender perception to perception, surrender thinking to thinking, surrender knowing to knowing.

Gather all states of the Five Khandas and humbly offer to the Buddha for worship. If we dare to donate the Five Khandas or give away the Five Khandhas, that is, the highest fruitful donation that all Buddhas did.

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"Dare we donate the Five Aggregates? Give away the Five Khandahas; turn off the switch. If anyone dare to give away the Five Aggregates or dare to donate the Five Aggregates, all defilements, all spheres, and all births cease. Do not care for the body, the mind, and The Five Aggregates that we have to take them to cycle in the death and the birth. How long have we

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been suffered with them?"

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Back to the non-existence

Before the Buddha attained the enlightenment, he had donated his eyes more than the stars in the sky. He had donated his blood more than the water in the sea before he became the Buddha. Therefore, we have only the Four Elements and the Five Khandhas, so give them back to nature by offering them for Buddha worship so that we will not come back to use them ever again, bringing the pure mind back home dwelling with the Buddha. The place where there are neither matter and mind nor things at all even the state of being the Buddha. Only the purity of the pure mind exists. The pure mind, previously has never been old, sick, or dead, but what is old, sick, and dead is just the body of the pure mind, and the body of the pure mind are form, feeling, perception, thinking, and knowing which are also known as the body and the mind. While we live with them, we are suffering. Because form is in an unbearable state, it is suffering. Feeling is in an unbearable state, it is suffering. Perception is in an unbearable state, it is suffering. Thinking is in an unbearable state, it is suffering. Knowing is in an unbearable state, it is suffering.

Form is uncontrollable and in the state of Anatta. Feeling

is uncontrollable and in the state of Anatta. Perception is uncontrollable and in the state of Anatta, knowing is uncontrollable and in the state of Anatta. The word of "Anatta" is the nature of non-self. We must leave all the nature to nature, and we are closer back to the nature of the non-existence.

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The end of birth, aging, and death

Do not be reluctant to detach ourselves from the four elements and the Five Khandhas. We are suffering while living with them. We use them to eat, to sleep, to defecate and we are the slaves of the Five Khandhas all the time since we were born until we die. We bath every day, wash the clothes for them every day, eat every day, defecate every day, and sleep every day. If they do not sleep, they are sleepy. Sleeping for a long time becomes suffering. We must take them as the part of life. They work, eat, sleep and sleep, eat, work. Finally, when getting old we cannot go anywhere. We just sleep and eat, do not work, and then die. What do we gain benefits from being born? This is the way of the Five Khandahas working. Leave them and return them. This is the great donation. If anyone dares to donate the Five Khandhas, the spheres and births will be ceased. If we do care for Khandhas, we must be born with the Five Khandhas in all spheres and births. This brings about birth, aging, death and ignorance. This is an endless cycle. Once we were born, we must be old, sick, and die. We must accept the truth. What can we do to not be old, sick, and die again because aging, sickness, and death are suffering?

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We must practice to cease suffering that is, not being old, sick and dying. The only way is to destroy the root cause of birth, that is, the ignorance. The Ignorance is the cause of being old, sick, and death. Once the ignorance has been destroyed, birth, aging, sick, and death will be ceased. To reach the truth of ignorance, we must take the Five Khandhas into consideration in order to remove the attachment to the Five Khandhas and clearly see that the Five Khandhas are not us. This is the end of being born, aging and death. The useful tips have been told, so just take them and put them into practice. This is the only path to cease suffering.

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"Leave the Five aggregates to the Five Aggregates.

This way is regarded as we leave defilements to defilements. If the Five Aggregates remain, defilements remain. Once we are not clinging to the Five Khadhas, are we clinging to the Five Aggregates for what? The defilements are the part of nature which are also the partial part of the Five Aggregates and the condition of the Five Aggregates. They only appear from time to

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time, and they are ceased."

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Do not waste time eliminating defilements

It is asserted that do not waste time eliminating defilements. Let us destroy the Five Khandhas. When the Five Khandhas cease, the defilements cease. If we destroy our clinging onto the Five Khandhas, it is regarded that we completely destroy our clinging onto defilements.

Leave the Five Khandhas to the Five Khandhas. This is regarded that we leave defilements to defilements.

While the Five Khandhas and defilements remain, we have not clung on to the Five Khandhas. Why are we clinging onto defilements? The defilements which are the partial part and the conditions of the Five Khandhas are also the part of nature, so they only appear from time to time, then emerge and cease. We can live without defilements. However, living with defilements or with least defilements does not mean that we attain the Noble Path, Fruition, and Nibbāna. To attain Nibbāna, we must destroy clinging onto the Five Khandhas.

Living without defilements makes us to live without suffering and the path towards living without defilements is relying on having mindfulness, concentration, and wisdom. We must strengthen our mindfulness,

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concentration, and wisdom in order to destroy defilements dwelling in our bodies and minds entirely. Ruining the defilements can do for a while. If we cease our effort, defilements will be germinated again. Therefore, what we cannot escape is that we must cultivate our mindfulness, concentration, and wisdom to be our protector and resist the germination of defilements. It is comparable to pulling or mowing grass. When we mow the grass short, we live comfortably. When we stop mowing, the grass will germinate and be overgrown as before. Wishing to live comfortably, we must often mow the grass. We grow grass at home. If we do not mow, our homes are overgrown with grass. It will be difficult for us to walk into the home. Similarly, we make the defilements weak by cutting them using our mindfulness, concentration, and wisdom but that is not the reason for attaining Nibbāna. It is to live with them comfortably. While destroying the Five Khandhas (form, feeling, perception, mental formations, and consciousness), it is to attain the Noble Path, Fruitions, and Nibbāna. Once we understand their nature, that is the path to Nibbāna.

If we have not attained Nibbāna yet, we must use the Noble Path, right mindfulness, right concentration, and right view for living in order to lessen lust, hatred, and

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delusion from Khandhas. It is called inborn traits of Khandhas that have accumulated for a long time. We must use our mindfulness, concentration, and wisdom to refute our inborn traits which are familiar with lust, hatred, and delusion that keep working all the time.

Staying beyond the Conventional Truths

We must gear our minds up for the path of right view.

Let them see the truth through the right view. Let them know that neither the states of bodies and minds nor the defilements are reliable. When we are insightful that neither the Five Khandhas nor the defilements cannot be clung onto, we will stay beyond the Five Khandhas, the defilements, and nature without holding onto nature and the conventional truth. At this point, we will live freely.

It does not mean only comfort, or happiness. The place where we stay is the place where we stay beyond happiness and suffering because both happiness and suffering are the account of Khandhas. Since we stay beyond Khandhas, we stay beyond both happiness and suffering. We stay comfortable because we stay beyond the nature of Khandhas. The comfort here is freedom, not happiness. Neither happiness nor suffering we hold

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onto, so we feel relief and comfort, because we do not relate to, or cling onto, any state. This is Noble Path cultivation. Once we understand the Noble Path, we must cultivate the Noble Path even more, make the Noble Path clearer, and make the Noble Path emerge in our minds.

When understanding the Four Noble Truths, we must make the Four Noble Truths clear, and know suffering, cause of suffering, and the path to cease suffering. That is NibbÄ na attainment; the path to cease suffering is the Noble Path. It is to gain mindfulness, concentration, and wisdom in order to do not let suffering emerge again. It is not to prevent it from emerging on the pure mind but it is to prevent it from emerging on the Five Khandhas. While maintaining Khandhas, suffering remains. If Khandhas cease, we do not have to make any correction of suffering emerging with Khandhas anymore. Only mindfulness, concentration, and wisdom make Khandhas to be not suffering. Even though the suffering remains, it lessens.

Eventually, having suffering seems like no suffering, and having happiness seems like no happiness, because we have stayed beyond Khandhas. We do not cease suffering, but we leave the holding onto suffering. We do not cease the defilements, but we cease the holding onto the defilements, we then do not suffer with the defilements.

Thus, in practical we do not manipulate anything.

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“

"Finish using the body; put it down. Finish using the mind; put it down. Let them do their work. This is how to live with the conventional world. Living without clinging onto them is not an obstacle to live our lives at all."

�

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The body and the mind are not ours

What are defilements? Actually, lust, hatred, and delusion are not defilements. Only one defilement does exist; it is clinging. Whatever we are clinging onto, it is suffering. If we have something and we do not cling onto it, we do not suffer. The clinging that makes us suffer is the defilement; therefore, we will cease the defilement, we cease what make us suffer. That is clinging. Once we cease clinging onto it, the suffering ceases.

The way to destroy the clinging is we must cease our clinging onto the body and the mind. Since we have clung onto the body and the mind, we suffer because of the body and the mind. If we perceive that the body and the mind are not ours, we are not tightly clinging onto the body and the mind. We will not suffer because of the body and the mind, so we perceive the body and the mind just as nature. At this point, we stay beyond the nature of the body and the mind. Even though the body and the mind suffer, we do not hold onto the suffering of the body and the mind as ours, or of the pure mind. As we know the truth that this pure mind does not possess anything, or is not being anything. Being or possessing is

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not the pure mind, because the pure mind is not as we perceive. The pure mind is not to be anything. Whatever being and existence is not the pure mind, but they are the nature of matter and mind of the Five Khandhas.

We are not the matter and mind of the Five Khandhas, and the nature of the pure mind is sole nature. It was not to be anything because it has no symptoms and is unidentified, the pure mind dwells in the state of statelessness. All states of existence emerge and cease. What emerges and ceases is merely the matter and mind of the Five Khandhas that emerge and cease. What does not emerge and cease is the pure mind. While all things whatever it be, it emerges and ceases. All things that cease are called conditioned things or compounded things. Just only one thing that has never ceased and will never cease forever is the pure mind. We are merely deluded by the things that emerge and cease to be the same thing as the pure mind. We suffer because of what we dwell in, that is, the body and the mind. If we separate what the body is, what the mind is, and what the pure mind is, we will never be deluded by what is not the pure mind.

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Back to the Eternal Home

Leave the body and the mind to their nature. Let them go. Let us be back to the eternal home. The home where the pure mind belongs to is the place of nothingness.

What a sad thing the pure mind is. We have been taking it through difficulties under the sunlight and in the rain for hundreds of thousands of births because of our delusion. It takes the pure mind to cling onto form, feeling, perception, thinking, and knowing. I, as a son of the father, come to persuade your pure minds to go back to the eternal home dwelling with our father - the Buddha. I have a duty to pass Buddha’s teachings to you how our father was enlightened and became insightful, and what our father wanted to convey his messages to us in order to bring us back to our Buddha. All of us are regarded as Buddhists and the Buddha's followers who have wished to meet the Buddha, but because of our ways of Kammas we are not able to see the Buddha in person. Fortunately, someone has brought and inherited the Buddha's Dhamma, so we can reach the Buddha. Before the Buddha's passing away, he had laid the Buddha's Dhamma. Those who wish to see the thus gone one must put the Buddha's Dhamma and teachings

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into practice. Those will see the Dhamma and the Buddha. Even though those hold the Buddha's robe and hold the Buddha's legs, they will not obtain the Truth. If they are thoroughly insightful. They are close to the Buddha although they stay far away from the Buddha because they are unified with the Buddha, dhamma, and sangha.

All the Dhamma the Buddha preaching remain true. The Buddha did not deceive. The Buddha revealed the truth so that we can reach him.

“

"Because we stay beyond the Five Khandha; we stay beyond happiness and suffering. Staying beyond happiness and suffering, we feel comfortable because we stay beyond the nature of Khandhas, but comfort here is freedom, not happiness as we do not cling onto happiness and suffering. We will feel at ease and comfort as we do not relate or cling onto

”

any state. This is how to cultivate the Noble Path."

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Switch off holding onto Khandhas

The fully enlightened one is the Buddha. The Buddha is to be the Buddha at the pure mind. Only the fully enlightened Buddha is eligible for the Buddha as he is a self-enlightened one. The pure mind of the Buddha is the pure mind of the awakened one, the blessed one.

What was the Buddha awakened from? Craving and tight clinging to all things, that is the Buddha's pure mind.

Consequently, lay people must follow the Buddha's footsteps. The Buddha walked through by destroying tight clinging onto the four elements and the Five Khandhas.

We must apply the same tactics as he did in destroying tight clinging onto the four elements and the Five Khandhas. We then will reach the Buddha. Do not destroy the defilements because they will not let us to reach the Buddha. As the defilements cannot be eliminated, what we can destroy is the defilement generator only. Once there is no any factory to produce defilements, where do the defilements come from? The factories of defilements are form, feeling, perception, thinking, and knowing. When we cease clinging onto form, feeling, perception, thinking, and knowing. Where

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do the defilements emerge from? When we switch off the power, what do we do? We do not switch off each bulb because there are several bulbs we must switch off.

Next time, we do not switch off, but we turn off the main breaker. All bulbs will be turned off. What is the main breaker? The main breaker is the Five Khadhas; we only remove the Five Khandhas. Lust, hatred, and delusion then cease together with Khandhas. Spheres and births are with the Five Khandhas. Leaving the Five Khandhas, the conditioned/compound things cease, and the matter and mind cease. We leave the Five khandhas; eyes, ears, noses, tongues, bodies, and minds cease. Leaving the Five Khandhas, contacts cease. Leaving the Five Khandhas, feelings cease. Leaving the Five Khandhas, cravings and clinging cease. Leaving the Five Khandhas, spheres and births cease. Leaving the Five Khandhas, birth, ageing, and death cease. Leave nothing behind. Thus, do not waste time switching off one-by-one, turn off the breaker, that is, the Five Khandhas all at once.

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“

"Whatever emerges must completely cease. There is only one thing that has never ceased and will never cease forever that it is the pure mind. We are merely deluded by the things that emerge and cease to be the same thing as the pure mind. We suffer because of what we dwell in, that is, the body and the mind. If we separate what the body is, what the mind is, and what the pure mind is, we will never be deluded by what is not the pure mind.�

�

Unlock the bondage of the pure mind

We keep ceasing the conditions of the pure mind, but we have never watched the origin of the pure mind. Why do we chase and count the stars in the sky. How many stars are there? Why do we enumerate metal factors forming and ceasing? Why bother to know about the stars but do not know about the pure mind. We just watch the moon only; that is enough. We do not have to watch the ray of stars. No matter how many stars there are or how many conditions of Khadhas there are, do not pay any attention to their conditions; leave them with the conditions of Khandhas. Watch only the body and the mind; do not stop their conditions. Simply cease clinging onto the body and the mind. The defilements, cravings, and clinging will be ceased. Why should we bother to count stars? What is the point of watching the conditions of the mind? Should we count how many bulbs are

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in the house? Why do we not merely turn off the main breaker? All bulbs are then turned off. Spheres and births are with the Five Khandhas. Leaving the Five khandhas, all cease. Only donate the Five Khandhas. Do we dare to donate the Five Khandhas? Do we dare to give away the Five Khandhas? Do we dare to turn off the main breaker? If anyone dare to donate the Five Khandhas, that is, all defilements, all spheres and births totally cease. Do not care for the body and the mind; the Khandhas that take us cycling in deaths and births.

How much have we suffered with them? The Five Khandhas that we possess are heavy, we still carry the Five Khandhas of others the Five Khandhas of another person nearby, 10 Khandhas in total; plus 15 Khandhas of three children, totally 25. If we have five children, the 25 Khandhas plus our Khandhas and the person nearby, is 35 in total. Just our Khandhas are heavy enough, form is heavy, feeling is heavy, perception is heavy, thinking is heavy, and knowing is heavy. Simply cease ourselves from the Khandhas, the Five Khandhas of others cease too. This is the cause of the Buddha's great renunciation because of Rahula's birth. He named Rahula [the Buddha's only son] as Rahula meaning 'fetter'. The Buddha unlocked the fetter (chains) by taking the great renunciation. Once he had enlightened, finally he came back

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to remove not only the chain himself, of Rahula, and of Pricess Yasodhara, but also of his Price Father and Princess Mother. He took a Buddhist lent time spent to unlock his Princess Mother's chains by preaching his Princess Mother for three months. The Buddha did that because the blessed one was insightful into the Five Khandhas. These five chains last very long. We must unlock the chains from the pure mind. Do not worry about them; give them away. Once we have given them away, we have nothing to worry and cease the cycle of existence. Do unlock them all so that we will not come back to be old, sick, and die ever again. Let us go back home, bring the pure mind which is not to be anything back to our home, to dwell with our father. The Buddha has been waiting for us at the place where it is nothingness.

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Keep Practicing the Noble Path

When there is nothing left behind, it is comfortable. No form is comfortable as nothing puts a burden on you.

Do not have to take it to eat, to sleep, to lie down, to defecate. No feeling is comfortable, we do not have to use concentration to cure feeling; no perception, thinking, and knowing are comfortable, we do not have to rely on or maintain mindfulness, concentration, and wisdom.

Once we cease the four elements and the Five Khandhas, we do not have to maintain anything. What remains is the pure mind that there is nothing to maintain and the pure mind belongs the place where it is nothingness.

Keep walking and practicing the Noble Path while we are still alive. They have not died; we spend our lives the best in a normal way. Living daily with them that is, play the roles in accordance with the conventional truths.

Let them be because we are ones who let Khandhas go, but we do not neglect them as we need to rely on them and have to make use of them. While we have to rely on them and to make use of them, how can we live with them without trouble? We must use them with caution and be aware of their dangers. We make use of them.

Phra Ajahn Chanon Chayanuntho

When we have finished using them; put them down.

The same way we use a broom to clean the house, no one will carry a broom around when she/he has finished sweeping the house. It is annoying if one will carry a broom all the time. We must put a broom down, as with mindfulness, concentration, and wisdom. Once we have finished using mindfulness, concentration, and wisdom, we put all down. We have finished eating, put down the spoon, the plate down. Do not carry them. Once finished using the conventional truths, put the conventional truths down. Finished using the body, put it down. Finished using the mind, put it down. Let it does its jobs.

This is how to live in the conventional world, living without clinging. They are not obstacles to our daily living at all. How do we live? Do as usual. What do we do for a living? Do that. It is not an obstacle to our occupation and work at all. We merely do our best in working on our duties. It is the duty and occupation that we do for a living. We do not get ourselves into trouble, and we do not get others into trouble. It is the right occupation as we do not get ourselves, or others, into trouble. Just do it.

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Undertaking a proper precept

It is not necessary to hold the 5, 8, 10 and 227 precepts.

Undertake only one precept. It is a proper precept. That is before taking any action we should deliberately consider it. If we do that through our bodies, speeches, and minds, and we do not get ourselves, but others get into trouble. It is regarded as being not proper. If we do it, we do not get ourselves and others into trouble, then take that action. Even though that action is not right or not in accordance with traditions, if we have considered that in doing so, no one gets into trouble. Take that action. If we do that, we do not get into trouble, but the others get into trouble. This means we get the others into trouble.

Do not take that action. If taking that action, we get into trouble, but the others do not get into trouble. That is we get ourselves into trouble. The Buddha enacted the 5, 8, 10 and 227 precepts for not getting anyone into trouble.

If we have done something and no one gets into trouble,

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it is regarded that we are not against the precepts. The precepts are just the laws or regulations. What the Buddha really means is that getting others into trouble is against the precepts. Even the action that get ourselves into trouble is also regarded as against the regulations as we are an individual on earth. If we get ourselves into trouble, hurt ourselves, or commit suicide, that is regarded that we kill a nature-being and we are against the precepts. We must accept the outcome of what we have done. Hence, we undertake only one precept - a proper precept - considering appropriateness and inappropriateness as the principle. This is one precept. A percept is what it is usual or what it is normal. If we undertake normality in the ordinary way, this means we undertake the precepts. Observe the body and the mind in normality. Do not use the body to get others and ourselves into trouble; do not use the mind to get others and ourselves into trouble. This is the normality of the precepts. When the body and the mind get neither others nor ourselves into trouble, we do not harm others and ourselves. Consequently, we must observe one precept as the principle. It is that easy, no need to recite: refrain from harming living beings, refrain from stealing, refrain from sexual misconduct, refrain from lying, refrain from intoxication. Why recite? The

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precepts are not the letters written in the laws, but the precepts are mainly with the intention of the mind, the intention of actions. Once we have intention to refrain.

We do not have intention to get others into trouble and have no intention to get ourselves into trouble. That is we have undertake the precepts. Undertake them for living in a daily life. Would not that be easy? Just undertake one precept; it is a proper precept.

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Living in Neutrality

Once we have observed a proper precept, we do not need to watch our eyes, ears, noses, tongues, bodies, and minds. We merely observe the mind, the mind that gives values and meanings, the mind that gets ourselves into trouble, the mind that appreciates, and the mind that does not appreciate. We watch two conditions only.

When the mind appreciates, know it. When the mind does not appreciate, know it. Observe the mind and let it be neutral. Do not get lost in appreciation and no appreciation. Let the mind be with the neutrality that is to maintain the mind. Observe the precepts; observing only the mind is the same as observing one precept.

To maintain the mind is to let the mind be in neutrality without appreciation or no appreciation of form, taste, smell, sound, and contact by watching them. An appreciation arises, or no appreciation arises, seeing them as normal. See an appreciation as normal, so does no appreciation. Often keep watching both an appreciation and no appreciation; we will be able to reach the neutrality. In other words, we do not interfere with an appreciation and no appreciation. This is how to main-

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tain the mind in neutrality. Observe only one mind, only one precept, but no need to observe the pure mind. The body and the mind are dualistic, but the pure mind is not because the pure mind is unique, thus it is not necessary to observe the pure mind, merely maintain its uniqueness. Do not put the Five Khandhas and the pure mind together. Do not put form, feeling, perception, thinking, and knowing together with the pure mind. It will become 5 minds. Thus, keep the pure mind and unique, that is, there is nothing to emerge and cease. This is how to observe the pure mind. Observe one precept, observe one mind, and observe one pure mind; that is enough. What is called uniqueness? NibbÄ na is called uniqueness, and the only entity that is unique can attain NibbÄ na. Maintain the pure mind unique, maintain the mind unique, and maintain the body unique. This pure mind will attain NibbÄ na. Watch one body only, one mind only; do not watch many bodies. Luang Pu Budda always recited this phrase 'one body, one mind.' I have been reciting for a long time without understanding. Until now, I understood what Luang Pu Budda told us. Live our life with one body and one mind, here. Let it be with the present body, the present mind. One body, one mind Luang Pu Budda meant is living with one mind and one

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body. The pure mind is unique, no need to observe. We further live in this way, observe one precept, observe one mind, and let the mind be neutral. It is not necessary to observe the pure mind because it is merely nature by itself. It has never emerged and never ceased for a very long time, and it will never emerge and cease forever.

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About the Author

Phra Ajahn Chanon Chayanantho, his former name is Somjai Trisuwan. He was born on November, 10th 1959, in Chachoengsao Province, Thailand. He has ten brothers and sisters in his family; two older sisters, five younger sisters, and two younger brothers. He is the third son.

Now, he is the abbot of Wat Pah Charoen Dham, Tambon Kasetsuwan, Amphoe Borthong, Chonburi. He has also been asked to supervise the following temples by the people in Chonburi and Chachoengsao, Wat Pah Aang Nam Yen, Wat Pah Khao Chong Kab, as well as Wat Pah Nong Sarai.

Before staying at Wat Pah Charoen Dham, he sought for dhamma by seeking and learning the truth from teachers both the central region and the northeast of Thailand.

He had a question since he was a young boy asking “Why

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were we born? Why are we born to die?� Furthermore, he had a fear of death, losing, and separation driving him to start looking for an escape path from suffering. He observed suffering and found that suffering is persistently manifested in the body and the mind pushing him to think repeatedly to find a path to the end of suffering. He searched for guidelines and practices from dhamma books. He began with sitting meditation, trying out dhamma practices following through the guidelines which were found in dhamma books, and experimenting many ways. He found tranquility from time to time and he felt more serene and happier than before. With the progress that he made, he knew that he was on the right path. He understood that the more he was peaceful, the happier he was. The happier he felt, the closer he felt to his goal. He strived ever harder once he understood this.

He ate less, slept less in order to build strength to not be afraid of death. His courage helped him through the dhamma practices. He came to a point where despite his efforts his level of tranquility could not increase. As he felt his body craving inner peace while meditating, so he knew that it was wrong and he had to alter his dhamma practices. He found a way where the craving inner peace was quelled. During his meditation he found that he

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should remain neutral. Once his mind was neutral his mind was calm, he did not even acknowledge his breathing, and he existed away from his body. There was nothing but emptiness.

At that moment he questioned why could I not feel that I am in a body? Although he seemed to reach the goal of his dhamma journey it bought back suffering. Because he could not comprehend what he was experiencing, he was stuck on that state for nearly thirty years. Experiencing the feeling of the body being non-existent the mind that had become fearless, became fearful once more.

The mind thought if he could not feel his body, perhaps the pure mind would never return to the body and he would die. Due to this way of thinking he tried to force the mind to be not out of the body, when he meditated and he realized that his feeling of his body faded away, he tried to move his arms and legs in order to feel his existence. He repeated this and went nowhere with his quest, as he had no teachers to advise him.

While he still had a fear of reaching deep meditation, he put a moderate effort into keeping his mind neutral.

He thought that everything will be spontaneous. During

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those days, he always suffered. He suffered because of a craving for being freedom from suffering. He made his effort to practice meditation but he had never contemplated the truth of the body. He believed that wisdom will arise when the mind is tranquil. Over several years, he still went nowhere. The only thing that he was gaining more and more was suffering because of a craving freedom from suffering. The more he practiced the more suffering he gained. He could not find the way out of suffering and he still did not know what to do. He tried to consider how did the Holy One attained enlightenment during the lifetime of the Buddha? He read and tried many methods but had no any further progress. He felt very tried and discouraged and did not know what else to do to advance dhamma practices. He did not know any person that he could ask or he could speak to. It was like looking for a needle in a haystack. He could not find the way out. At that time, he suffered so much.

He suffered and his tears dropped at all time when he thought that what he has been through and what he will go on was taxing. While suffering, he desperately kept finding teachers whom others told or he heard of so that he could ask about the right method of dhamma practices. He did not tell any teacher about his experience in

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the deep meditation causing the existence of the body to disappear. He kept that to himself.

He went through trial and error tried to find the right path of being free from suffering. It took him nearly 30 years. Therefore, he does not want anyone to waste time as much as he did. He became a monk and learnt the dhamma practice at the age of 21 in 1980. Ultimately, he realized the Truth and attained the essence of the Truth in December 27, 2006 during 13.20-14.00 p.m at the age of 47. On that day, he perceived that the three worlds opened. The Buddha, the teachings of Buddha (Dhamma), and the noble monk (SaĹˆgha) have been unified. It was a miracle time in the mind revealing an insight into the truth that there is nothing in this world to be adhered to, so the pure mind was uprooted from the five aggregates. It was beyond the five aggregates.

It was freedom and emptiness. He realized that nothing was called the five aggregates, nothing was the pure mind. The dhamma is just the nature phenomena which are ordinary. They are non-self and they are not to be adhered to. It is the normal way that it is. It is the state that arises and falls away. It is just the truth of the nature (Dhamma) and this truth is non-self (AnattÄ ). A miracle

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insight into the pure mind was that ‘sabbedhammaanatta’ - all phenomena are non-self.

Once an insight into the dhamma was revealed, the feelings of relief and delight occurred in his mind. His eyes cheerfully filled with tears. He could not keep the tears of joy any more. He realized the grace of the Buddha, so he bent down and paid respect with appreciation to the Buddha. He felt be submissive and prostrated himself to the Buddha both the body and the mind and he intended to dedicate this body and the mind to the Buddha. He realized that the teachings of the Buddha are the truth, cleanliness, and pureness. Nothing is equivalent to the dhamma. He wholeheartedly admired the Buddha for the dhamma. He was wondering “how the Buddha could know such the marvelous truth (Dhamma)?”

At the time, the pure mind was unified with the Buddha, the teachings of Buddha (Dhamma), and the noble monks (Saňgha) and the three mental objects (Dhammadhatu). All prominently became one. It was beyond the five aggregates. It was free and clear. He undoubtedly realized that he had no need to journey among the three worlds (Lokadhātu). He finally succeeded

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after countless setbacks for nearly the whole of his life.

He wondered if ‘I won. Really? I was able to win’. Even though it was the first and really one time of winning, it was a magnificent victory. Afterwards, he stayed in that state of nature for several days and nights. It took him a while to gradually learn to adapt to live with this natural state. Seemingly forgetting days and nights, this pure mind has been awaken and has been fully rested and lived within the true natural state.

After he realized the supreme Truth, he considered his trial-and-error path in the past as a waste of time for several years. It was because he did not understand the right method and did not find the awaken one who had knowledge and experiences in getting through this route and could show him the right path. Therefore, it was very difficult for him to understand. It was different from the lifetime of the Buddha that he knew the right method and strategy to reveal an insight into the truth to appear in the listener’s mind and release the pure mind from the grip of clinging. Nowadays, the Buddha is not in the world to see him face-to-face. The legacy of Buddha teachings is only what he left for all beings.

The time has gone by. Those who did not profoundly

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understand teachings of Buddha taught others by their own understanding, not the truth of Buddha’s teachings.

Consequently, Buddhist practitioners cannot achieve the ultimate goal leading them to practice by trial and error and going nowhere to attain the truth of dhamma.

Therefore, Phra Ajahn Chanon Chayanantho has an intention to teach the dhamma aiming at the five aggregates which is the right path per the principle of the four foundations of mindfulness (Mahah Satipaṭṭhān 4). They are the heart of ending suffering and being free from suffering. He teaches Buddhist practitioners to understand this path so that none should waste time as he did.

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