Cause for Schism (Part 1)

All the Buddhas attain their enlightenment through the realization of the Dhamma that is inherent in this world. All of them attained the same knowledge and insight, and their teaching was all the same and conforms to the highest ethical and moral principles. They did not teach the Dhamma in an aberrant or corrupt manner like the Buddhist followers of today who are indecorous and ostentatious, trying to outdo the Lord Buddha. There are many of them, despite the fact that the ideal way of teaching is still extant. But they just don’t want to follow it, because they simply want to be famous and distinguished.

If one follows the principles of the Dhamma teaching, then one will be free of errors, flawless and impeccable. Whether one is a bhikkhu or a layperson, one will be possessed with sīla or morality and Dhamma. If one just practices following the principles of the Dhamma teaching that one has faith in, then how can one ever get into trouble? The cause for schism in various sects is the conduct that goes against the Dhamma-vinaya, crushing and trampling on the Dhamma-vinaya, which are the truth; thus replacing the Dhamma teaching of the Lord Buddha with the kilesas by thinking that this is the proper and correct way of doing things. If they are in accord with one’s preferences and obsessions, then they must be right. These ways then keep on growing. These are the grosser kind of kilesas.

Concerning the more subtle ones that are found within the heart of everyone, including those of us practitioners who have been constantly fooled by their tricks, what are they? They are hatred, anger, and the obsessions with our feelings and emotions that are created by our thinking and concocting, which are influenced by the kilesas, with ourselves being totally unaware of them and are totally engrossed and immersed in them. They are all found within the heart of everyone. The Lord Buddha expounded that all of them are harmful and dangerous. Love, hatred, anger, animosity, and our obsession for the sights, sounds, smells, tastes, touches, and emotions are all harmful. They are influenced and created by the kilesas that give rise to delusion and infatuation. The Dhamma has already pointed this out, but we are always enticed and hypnotized by them. If we do not fall for them or be captivated by them, how can the heart not find any calm? We have to be vigilant, take care of our thinking and concocting, and curb the confusion and chaos of the heart that the kilesas create by manipulating saññā and saṅkhāra to afflict our hearts with trouble and hardship. This is something that we haven’t yet seen the harm of. When the mind has not attained calm, then it is already obvious that it is being afflicted with harm. This damage is the state of confusion and restlessness which prevents the mind from coming to calm.

The reason why the mind cannot be calm is because of the agitating and disturbing influences that reside inside the mind. If the practitioner doesn’t reflect on their harm, then he will not be able to find anything worthwhile. The wonderful quality of the mind, which is the state of calm, will not appear. We have to constantly see them as harmful and be very careful and vigilant. If we are not, how can we expect to come across the magga, phala, and Nibbāna? If they constantly obstruct the magga, phala, and Nibbāna, how can we ever realize them when every time we think, our thoughts always go in the way of the kilesas? Whatever we concoct or turn our mind to various thoughts, it is never about the Dhamma, but always about the kilesas, taṇhā, and āsava. How then can we ever come across the magga, phala, and Nibbāna? We as practitioners must think like this. The kilesas are always influencing saṅkhāra and saññā. As far as the sight and sound and the other sense objects are concerned, the kilesas only influence them when they come into contact with the sense organs. This happens from time to time. It is the feelings and emotions which arise from sensual contacts that disturb and agitate us that we ceaselessly think about and concoct. Whatever we concoct, it is always the work of the kilesas, not the work of Dhamma, not the work of sati and paññā.

If paññā investigates and contemplates, then it is the work of Dhamma. When saṅkhāra thinks with Dhamma, analysing and differentiating the element aggregates, reflecting and contemplating with discernment; then it will go in the way of Dhamma. Our perception or saññā must follow the investigation, like following a painted line. This is what saññā has to do. Then it will be in accordance with the Dhamma. But as it is, 95% of the time it is the work of the kilesas. Even the remaining 5% hardly ever goes in the way of the Dhamma. Thus, in the practice of Dhamma, we hardly ever come across and clearly perceive the Dhamma within our heart, the state of calm that is not really that far away from us at all. As soon as we curb and restrain our emotions with sati, the state of calm will appear. If we cannot calm our hearts and free them from these disturbing and agitating influences, how then are we going to come up with the magga, phala, and Nibbāna? I have explained this to you countless times—more frequently than the kilesas have swarmed over your heart. By now you should be able to bear it in mind and take it up for contemplation and investigation.

The work of overcoming and uprooting the kilesas is a herculean task. There is nothing more tenacious than the kilesas, and I myself have already experienced this. I really had to put all of my life into it. Looking back at the way I practiced, I cannot help but be in awe of the way I struggled, for now I would not be able to put forth that kind of effort. That is how intense it was. My physical condition is no longer favorable for this kind of exertion, and neither do I have the determination. These days, I am just passing my days doing nothing, living an ambitionless existence. There is no ambition, even for the magga, phala, and Nibbāna, and this is not being contemptuous of them. I am speaking about my state of mind, as there is now a great contrast to before. All I had then was the intent and steadfast determination for the Dhamma and for the magga, phala, and Nibbāna, the state of freedom. When one’s aspirations are at this extreme, then everything is geared towards and concentrated on one’s goal which acts like a magnet that attracts every facet of one’s exertion, endurance, and perseverance. One’s diligent effort, endurance, perseverance, and one’s tenacity and aggressiveness will all come by themselves. This is because one’s heart is full to the brim with one’s determination and aspiration for the magga, phala, and Nibbāna. Nothing can easily undermine this resolve. One can readily shake the kilesas loose, even though one hasn’t yet developed one’s sati and paññā to a very high level. One’s determination is very strong and powerful.

Regardless of how toilsome and arduous one’s exertion is, one just keeps on persevering, and keeps on fighting and struggling with these extremely tenacious kilesas. One cannot do it lightly, taking it easy and letting the heart drift aimlessly. One must be firmly grounded with truth and rationality. Having an unshakable conviction for the Dhamma is a crucial basis for the heart. Once one has a firm belief in the Dhamma, then one has to follow the instruction of the Dhamma. When the Dhamma says that we have to resist, we must resist. For instance, when we want to see something, we have to resist this urge. And when we want to listen to the things that go in the wrong way, and which promote the growth of the kilesas and are harmful for us, then we must not listen.

Whatever we crave, we have to resist that craving, and this is not only about hearing and seeing. If there is any desire that goes in the way of the kilesas, we must resist it. There is pain in resisting the kilesas, but let us face this pain. This pain is for the overcoming and eliminating the kilesas that have been afflicting us and are embedded within the heart for a very long time. We are fighters, we must resist. If we are going to uproot the perils and poisons within the heart, we must act like a fighter—tough and hardy, enduring and persevering. Once we have established this crucial understanding, then everything will be manageable.

We will not be concerned with the four living requisites which are food, shelter, clothing, and medicines; for our interest now is all focused on the Dhamma, and ultimately on the magga, phala, and Nibbāna, the state of deliverance. This intense interest is so forceful that it blocks all the other things from distracting the heart. We exist solely for the practice that will lead us to freedom. When we eat, we only eat so that we can nurture our freedom, and when we go to sleep, it is only for the purpose of resting and re-strengthening the body so that we can exert for the freedom inside our hearts. Everything that we do is solely for this purpose. When our determination is this intense, then we will naturally become very tough and strong. Have the magga, phala, and Nibbāna really faded away? Where are they now? They are found right within the heart. They are being concealed by the kilesas, making the heart worthless, lacking in moral excellence. This is because the kilesas have wiped them all out. Can’t we yet see the harm of the kilesas? They have wiped out all the goodness and all the admirable and marvelous qualities of our hearts. The attributes that are appearing now are all created by the kilesas. We are merely substituting the genuine for the fake qualities. Aren’t we ever disgusted with them?

We have to look up to those teachers who are renowned and are revered by many bhikkhus, sāmaṇeras, and the laity. We have to look at the way they have practiced. I have already talked to Tan Ajahn Khao, who was terribly intense and resolute in his exertion. He told me that through one’s exertion, one can get carried away with oneself without being aware of it, becoming fanatical. One can discipline oneself to the extent where it becomes damaging to oneself. This is due to one’s aggressiveness and tenacity. In the application of one’s exertion, one must therefore be flexible, enterprising and versatile. This is what he related to me. He was really rigorous and resolute. He also talked about the time that he was staying with his teacher in Chiang Mai, and also in the various places that he put forth his exertion. It was an uphill struggle for him. His striving was rendered difficult due to his age. When he was ordained as a bhikkhu, he was already quite old and already had a family. His teacher also tried very hard—being aloof, delighting in solitude and seclusion. He just wouldn’t allow anybody to come close to him. He was Tan Ajahn Mun.

When Tan Ajahn Mun went to live in Chiang Mai, Tan Ajahn Khao tried to follow him, and eventually caught up with him and sought permission to stay with him, and listen to his Dhamma teaching. With his strenuous exertion, he put his whole life into it. I have also talked with Tan Ajahn Brom, and it was very satisfying. He had already transcended and achieved the ultimate goal when he was living in Chiang Mai. All of these teachers were really resolute and determined.

The chance of coming across the magga, phala, and Nibbāna is very slim if one just lives casually. Tan Ajahn Kum Dee was also very resolute and strong-willed, but his personality has now completely turned around. He said that before, he was very stubborn and unyielding, but that was due to the intensity of his resolve. He has now changed. That was what he said. One who is going to combat and conquer the kilesas must always be strong and forceful, and always opposing and resisting. One must not see anything better than the Dhamma appearing in the mind. Then the mind will be sublime, due to the Dhamma that one has cultivated. The mind becomes awful, terrible and totally worthless when it comes under the influence of the kilesas. There are many of these kilesas that obscure and prevent one from seeing the truth. The kilesas, taṇhā, and rāga, are like fires that constantly consume the heart. It is hot when one is standing, sitting or lying down. In all postures one is always afflicted with this heat. One is totally overwhelmed with this annoyance, and one looks at everything in the wrong light. This is because the heart is in the wrong — it is being poisoned and is injurious to itself. One cannot remain calm and cool when one sees one’s colleagues. One is vexed and edgy, finding faults with others as a means of venting the kilesas that are consuming one’s mind. This can actually happen. No matter how transcendent one’s teacher might be, one cannot perceive it because the kilesas which have completely enveloped the mind are not marvelous. How then can the mind see those wonderful and supreme qualities? It can only see whatever the kilesas direct it to see.

We must, therefore, discipline and train ourselves. We really must achieve this. At least we should attain calm, so that we can clearly see the result from our sitting in meditation. This will at least bring forth samādhi, concentration of the heart that is not beyond the training and disciplining of our hearts. We have been neglecting the mind for too long. In looking for benefit for ourselves, we have to make an assessment of the value of the stream of thoughts that has been constantly flowing for such a long time. What have we come up with from this thinking? We have been constantly following it and have been captivated by it. The more we oblige these thoughts, the more fuel we put on the fire that produces our trouble and hardship. Are we still going to persist in cooperating with these thoughts, to become enchanted and mesmerized by them, while we are wide awake? We have to ponder this. This is called Dhamma, the means of coping with the kilesas. If we don’t develop sati and paññā, then we will never overcome the kilesas. We will only be groping and doing guesswork. When we sit meditating, we only sit as a mere token. And when we experience minor pain and difficulties while the mind hasn’t yet attained calm, we will simply give up and go to sleep, which is merely a way of nurturing the kilesas. The more strength we gain from this sleeping, then the more the kilesas and rāga-taṇhā will be enhanced.

(Ajahn Maha Boowa “Forest Desanas”)