As already started above, Dukkha (suffering) has been with us since the day we were born. We bring it with us. We cannot escape it as we have forgotten ourselves that Happiness has been conditioned by our own desire in our own Citta. We forget ourselves in name (nama) and form (rupa) continuously.

I would like to briefly describe to you our dukkha (suffering) and its origin. If we do not practice meditation, it is very difficult to have wisdom to investigate our suffering. Suffering has been with us since the day we were born. Suffering is not far away - suffering is not because we have no place to live, or not because we do not have money, or not because we do not have good reputation, or not because we do not have material possessions.

According to the Teachings of Lord Buddha, what I have mentioned earlier is not Dukkha (suffering). Dukkha is in each and everyone of us - because we cannot escape from being born, from getting old, from feeling pain and from passing away. These four truths are in each and everyone of us.

The only way to escape from all these is to seek refuge in Lord Buddha. Salute and pray to him every day and night from our heart. It means that we accept him as our Saviour. By accepting the Buddha, Dharma and Sangha,it means that we are testing ourself by visiting a temple. However, once you visit a temple, you must learn to know that temple. At present time, many people do not seem to know a temple and that is why there are so many problems. In actual fact, once you go to temple you should have no problem. Temple means ‘Wat’ (in many of the Southeast Asian languages) and Wat means ‘Measure’ and what are we measuring? We are measuring ourselves and not Lord Buddha. A temple is in all of us - in our Citta. Once we go to a temple, we salute three times - the First Salute is to Lord Buddha; the Second Salute is the Dharma and the Third Salute is to the Sangha ( all monks). After that we should sit down and start breathing in and out by contemplating on the good deed of the Buddha, Dharma and Sangha by saying in your heart the word ‘Bud-Dho’ while closing eyes and mouth. Your ear should also listen to Bud-Dho and the word Bud-Dho means knowledge. The knowledge of knowing why we have been born with suffering? Where is the Suffering; and Where is the Happiness. Bud-Dho is our Refuge, Bud-Dho is Lord Buddha’s virtue and it symbolises our Lord Buddha. Dharmo is the name of Dharma Teachings and Sangho refers of all the monks in Buddhism. Therefore, Bud-Dho, Dharmo and Sangho and these Triple Gems. They are our Refuge. We must know where to seek refuge.

Buddhism teaches us to escape from Dukkha (suffering). Lord Buddha teaches to give up bad karma and do good karma. Bad and Good karma are not anywhere, but within each and everyone of us. Dharma is our refuge. Like one of the Pali old saying:- ‘Ehipatsiko’ which means calling out to all of the worlds beings to come and see Dharma, to see Rupa Dharma and Nama Dharma. Rupa Dharma is our own body and Nama is our Citta as the creator. Vedana is Sankha Vinyana. These are all the formation of the following four elements which are:- Water, Earth, Air and Fire combining together. Buddha is the person who knows. What do we know? We must find it. This knowledge is not somewhere else - like an old saying in Pali ‘ Opanayiko’ which means Bring it altogether and ‘Patcattang’ knowing by oneself only and therefore we take this knowledge as the principle. If we have no knowledge of Dharma we cannot seek refuge. We cannot rely on our wealth. We cannot rely on our brothers, sisters or relatives. But we can only rely on Bud-Dho for refuge.

‘Earth, Water, Air and Fire’ these four elements once combined lead us of relying on them. The reason we live on until now is because we are enjoying our virtues which we have gained in our past lives and these things are:- ‘Dharma Paramee, Sila Paramee, Bhava Paramee’. We must acknowledge these truths and therefore, we must salute to the Bud-Dho, Dharmo and Sangho -Without these Triple Gems we have no refuge. We must know where is the Bud-Dho? Bud-Dho is in our Citta. We must examine whether we are Happy or Sad, Good or Bad. We must live without wasting time. We must try to understand our Citta regardless of where we are in any situation or under any circumstances. We must bring these together in our Citta then say the word ‘Bud-Dho’.Dharmo is Lord Buddha’s Teachings which have 84,000 Phra Dharma Khan. Lord Buddha acquired these knowledge himself and he classified his teachings as Dharma so that world beings can benefit from his teachings. Like a saying in Pali ‘ Kusala Dharma Akusala Dharma’ for us to know and to do it ourselves. If we perform good deed we will receive Kusala Dharma. Kusala is good karma and intelligence which means we are knowledgeable/intelligent. Kusala is knowledgeable (intelligent ). In the end, Kusala is our Citta to be happy. When our Citta is Happy, it is Kusala Dharma.

On the other hand, let us learn more about Akusala Dharma. When our Citta is not happy our Sankhara (body formation) is also not happy and whatever we do leads to things which are not happy. In the end, our Citta is Akusala Dharma which is bad karma (Akusala Karma). Whether it be Kusala Dharma or Akusala Dharma, all originate from our Citta and it is because we are doing it ourselves. This is like a saying in Pali:- ‘Dharmo Havelakkanti’ which means Dharma protects Dharma practitioners. If you practise good Karma, Dharma will protect you. On the contrary, if you practice bad karma you will not be protected by Dharma.

It is because of our greed that leads us to take action (karma) which could be both good and bad ( good karma or bad karma) and keep on accumulating endlessly. This is why human beings, once born into this world, their situation and circumstances are different from one another because their action (good and bad) in their past life were different. These are the factors which make us to be born again and again in the cycle of rebirth and enjoying life according to good or bad deeds committed in their past life. If your past actions were good, you will enjoy good life. If your past actions were bad, in this life you will suffer. This is like a Pali saying ‘ Karmanu Vattatiko’ which means, in this life, world beings will live according to their past actions which has three states of existence:-

(1) Native land and nationality

(2) Wheels of a chariot having a Citta

(3) Axle of the chariot wheels having good/bad karma.

The chariot is Tanha (greed) and Upadana (attachment). In another word, the pair of horses/bullocks pulling the wheels of the chariot along the earth. This is similar to our life which goes on according to the cause and effect of the karma. This is inescapable. Our karma has three phases:-

(1) physical karma

(2) mental karma and

(3) verbal karma.

All the world beings are all entangled in the cycle of rebirth depending on the power of karma which is Tanha. Whatever we do in this life will reflect in the life beyond. Whatever actions (karma) we have done in our past life is what we are doing/enjoying/suffering/ living right now in this life. This is like some of the sayings in Pali :-

‘Karma Sakohi’ which means :-Karma belongs to oneself.

‘Kanlayanangva Papakangva Tassadhaya’ which means: Whatever karma we have committed, good or bad we will receive the result of that karma in the future. Only time will tell, whether it will be sooner or later.

‘Upapassa Vedaniya Karma’ which means:- Karma will give results continuously in the future.

‘Apapa Vedaniya Karma’ which means:- Karma gives results continuously

‘Ahosi karma’ karma has already given results

‘Upadham Paka karma’ means supporting

‘Upapila Karma’ means forcing/pressing to take action

‘Upaghataka Karma’ means suffering bad karma

‘Karu karma’ means extremely bad karma

‘Pahula Karma’ means karma of bad nature have committed enormously

‘Sanya Karma’ means karma committed before dying

‘Katanta Karma means karma committed unintentionally

‘ Kaya Karma’ means karma committed physically such as killing another person, maiming, torturing another person.

‘Vaci Karma’ means karma committed verbally such as cursing, pushing people to hate one another, making people misunderstand one another

‘Mano Karma’ means karma committed mentally such as jealousy, hatred, thinking of killing or destroying other people.

In this world, once born, we all wish to be happy regardless of our Rupa or Nama. The only question we need to ask ourselves is this ‘ Are we reallied satisfy with what we currently have; and do we get what we have wished for? The way of life that we are living at the moment is darkness. We do not have happiness as we should because we are lacking rationality and reasoning. We do not have confident in ourselves. We do not satisfy with what we have, and as a consequence, we have to suffer. We become uneasy, unsteady and worried for no reason.

Lord Buddha has found the Four Noble Truths (Ariya Sat See) which is the truth of all truth (Sacca Dhamra) in his Teachings. This is the rule of nature, of life and of Name and Form (Rupa/Nama). Lord Buddha has emphasised these Four Nobles Truths in our way of living which has good or bad karma - Good Karma (Wholesome actions) is Happiness whereas Bad Karma (Unwholesome actions) is Unhappiness. Finally Nibbana is Borommasukka (extinction of all defilement and suffering). All human beings, while still alive should strive to achieve Borommasukka.

Lord Buddha demonstrated the heart of his teachings by showing us the principles of `Hell- Paradise-Nibbana’. Hell is the world of suffering - it is a place to punish those who committed bad karma. Paradise is a place where people with good karma goes to enjoy their life and Nibbana is a place for those who have eradicated all the Kilesa from their Citta.

In other words, Lord Buddha Teachings described Hell as being similar to the state of Citta of a being which is comprised of sadness, disappointment, discontent etc... which are all leading to suffering (Dukkha). On the contrary, Lord Buddha described Heaven also as being the Citta of a being which is full of content, satisfaction or any other factor which will make the Citta happy. Also, Lord Buddha described Nibbana as a state of the Citta which is not clouded by any Kilesa whatsoever - a Citta of a Arahanta.

Happiness or Sadness - take your Citta as a base; a Happy Citta is Heaven; a Suffering Citta is Hell and a Citta without Kilesa is Nibbana. Happiness, Unhappiness, Content, Discontent, Heaven, Hell or Nibbana, in conclusion, are all in the Citta of human beings.

If we would like to escape from any Dukkha,or from Hell we have to guard our Citta from carrying out unwholesome actions (bad karma). If we want to go to Heaven or to attain Nibbana, we have to carry out right conduct, avoiding any bad karma either mental, verbal or physical karma. Whatever good karma we have done in the past , or actually doing it right now, if we think about it, it will make us feel content and satisfied. If we still wish to reach Nibbana, we should immediately relinquish all our worldly happiness and suffering in order to make our Citta cristal pure from all worldly attachments. Also we must believe that all things, whether they are in Heaven or Human world, they are non-self (Anatta) and not permanent. These are the places where Kilesa, Tanha, Raga are plentiful as apposed to the world of Nibbana where it is free from all the Kilesa, Tanha and Raga.

The Lokuttara Dharma (Supramundane State) has two aspects which are:-

(1) The Citta has relinquished all the Kilesa and Tanha. The Citta is pure and bright because it has detached from all attachments. This is the Citta of an Arahanta who has attained Nibbana first and pass away afterwards.

(2) Ariyabugagla ( a Holy individual ), Sothapanna (one who has attained the first state of holiness), Sakadagami (Who Returns- who has attained the second stage of holiness and will be re-born once on earth before attaining the final emancipation) and Anagami (one who has attained the third stage of holiness - Non-returner) and the Arahantamuk these are at the categories of Nibbana only as the Citta has not managed to detach from all forms of Kilesa and as such cannot attained Nibbana.

Lokya Bhumi  - Worldly existence has two levels

(1) Akusala Citta (impure/bad Citta) which means the Citta is full of bad karma or the Citta is Hell and

(2) Adharma Citta which means the Citta has no Dharma, it is full of sufferings and of all the Kilesa and Tanha.

These two levels of Citta are entangled in the cycle of rebirth and they never stop becoming re-born again and again whereas the Rupa Sankhara it is born and dies only once. As for our Citta it is endless. It keeps accumulating love, hatred, happiness, sadness, content, discontents as it is the Citta that creates all of these conditional feelings.

Lokottara  - Transcendental world has only one level which is ‘Apayakata Citta Apayakata Dharma’ which means the Citta is without any Kilesa, Tanha, Raga at any stage. The Citta is pure, the Citta is Nibbana, the Citta is Arahanta and this is why we can see what is righteousness (Heaven) and what is sinful (Hell).

Kilesa and Tanha are all created by our very own Citta, no one else creates them for us. They are the conditions of the Citta of all human beings.

Dukkha and Abaya Bhumi ( Stage of Suffering and Condition of Temptation) - Conditions of the Citta leading towards destruction and disaster which is all derived from Kilesa ,Greed and Hatred. Forget oneself by committing sinful actions, unwholesome actions and as a consequence disaster strikes, for example, if you are a high ranking official, you will lose your position and has nothing left. Your reputation, fame, honour, possession and so on will be lost. Human beings at these two stages will be revengeful, they would lack reasons and become irrational and selfish as a result they will commit wrong actions continuously. In future, they will also be sinful beings.

Good Karma (Righteousness) leads us to contentment and development and Sukkha (Happiness. Kusala Citta brings Kusala Dharma as a consequence brings reputation, fame, honour and praise together with ability to perform good conduct, ability in working diligently .

Karma Vibhaka (Effect of Karma):- Knowing to carry out right conduct, to perform one’s jobs righteously. It also makes us become good person with right moral conduct (Sila)

Udana Sampada :- Knowing to perform and to take care of one’s job with diligence.

Arakha Sumpada :- Knowing how to take care of one’s possession.

Kalayanamitta :- Knowing how to maintain good friends

Samma Sivitta :- Knowing how to choose good occupation

BhramaVihara:- Four Noble Sentiments - Bikkhu (monks) teach us to be kind to one another, to be loving kindness, to support and help one another. The Four Noble Sentiments are:

Karavasa Dharma - Bikkhu teaches laymen how to carry out code of living for themselves.

1. To be honest and sincere to one another and to society - knowing how to improve oneself and to be able to control one’s feeling

2. To be tolerant and be able to know the perfect way to preserve friendship

3. To know how to sacrifice for a good cause for a public, society or religion

Kaya Soucarid 3 - (Physical Purity) Knowing not to kill other beings, Knowing not to steal other person’s possessions, Knowing not to commit adultery

Vaci Soucarid - (Verbal Purity) Not to tell lie, not to deceive, not to encourage the breaking up of friendship, not to speak harsh words, not to speak meaningless words.

Mano (Mental Purity) - Not thinking of stealing, not thinking of confiscating other person’s possession by false pretence, not to take other person’s possession that are not given, not to conspire against others, not thinking of doing something which is morally wrong.

Samparayikattha (Source of happiness in future life)-Lord Buddha teaches us to know causes and effects according to reality and to have faith in carrying out wholesome actions (good karma) for society and religion and also knowing how to maintain good conduct, how to compromise and to be compassionate, to support others when needed most, to be able to distinguish between good and bad karma, what is right and what is wrong. As a result we will have good results and be happy. On the contrary, if we are doing something which is morally wrong or carrying out unwholesome actions ( bad karma) our Citta will be saddened and we will not be happy.

What I have described to you is the fact. Before we touch on Vipassana Meditation it is necessary for us to know these facts. In this world, if we are not doing something good, how can then we get something good in our future life. What Lord Buddha has taught us is the fact that anybody can see and practise his teachings regardless of ages, sex or nationality. But one of the most important factors is that we must know the true condition of Dharma before we can use it under any circumstance at one time. Otherwise, that particular Dharma may not be appropriate to a given circumstance and therefore will not be obtained the fullest ‘Mangala’ blessing. Thus, this is like one of the Dharma sayings:- ‘Dharma-nubhavena or Subha Dharma-nubhavena’ which means the power of Dharma has occurred. At this point, I would like to ask all of you that before using Dharma, you must examine it properly according to what has been allowed by Lord Buddha. If not done so, the power of Dharma will not occur. As for the outcome for the use of such Dharma, we can only assume it. What I have described here, you should not assume that I have already reached the higher state of Dharma. In fact I am not. But the only difference is that I have been searching and practising the principles of Buddhism to the best of my sincere attempt. I would like to pass my experience and the knowledge that I have gained to you so that they might help you in your Dharma practice. If anybody among you would like to take it up and practice it, they will see the true principles of Dharma.

There are numerous parts of Buddha Teachings, some are in the Sutra, others are in the Ariya Dharma and in the Vinaya (Discipline). If we really know what do we want from a particular part of the Dharma or a particular method of practising Dharma, we will know the methods of reducing our suffering (Dukkha) . As a result, we will gain happiness and satisfaction. This is imilar to going to a place, if we do not know the way and the methods of getting to that place, we will not be able to get there at all.

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