How The Body Is Where Dhammas Arise | Ajahn Waen Sucinno

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Welcome to the forest path podcast, a podcast sharing the teachings of awakened meditation masters of the modern era. This episode is a talk given by the forest meditation master, Achan Wen, and it's titled How the Body is Where Dhammas Arise. It was first published as part of the life and teachings of Lumpur Wen Su Chinno. You can find links to the original text in the description below. May you all benefit from hearing this gift of dhamma.

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How the body is where dhammas arise. The past is drunken dhamma. The future is drunken dhamma here. The past is drunken Dhamma. There is a lot of it here.

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Present moment Dhammas, future Dhammas, they come in right here. Craving arises in this present moment. The past is drunken Dhamma. It has been around since time immemorial. It arises by way of the body.

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It arises by way of speech. It arises right here. Intoxication happens right here and brings forth the substance of fabrications. Fabrications and samudia, the origin of suffering, are the same thing. When you focus on going inwards, you will thus be able to see that.

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Once you have seen this samudya sufficiently, it is revealed as bringing in massive abundance, thinking and imagining pictures of this person or that person until you can't sleep. When you know sufficiently, can think it through sufficiently, act on it. Knowing enough to practice is enough, that's all. Keep your map of study in its own place. Leave the map of dhamma study and bring things in to enter the body and the heart.

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Practice will thus be possible. If you don't leave it be, whatever you think, whatever you think Buddha, Dhamma, or Sanggo, bringing it in, it will be drunken Dhamma already. It's already gone over to drunken Dhamma. This here is the mass of straight Dhamma. This is the mass of drunken dhamma.

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The truth of suffering arises right here. The truth of its origin arises right here. The truth of its cessation, the cessation of suffering arises right here. It all arises right here. Go in.

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There's back pain, hip pain, arm pain, leg pain, the whole gang right here. It all goes down together right here. It arises right here. It doesn't arise anywhere else. When it arises, investigate in order to know it clearly.

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Don't try to clarify it anywhere else. That's drunken dhamma. Established here in this foundation is being established in dhamma. It's being established in virtue. Virtue is drawing the evil states out from our body and from our heart.

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Virtue draws the faults out from our body and from our heart. It is the place where the path is established. Virtue is where Maga is established here, that is, the path. If one is in a state of drunken dhamma, this is not possible. Really go in.

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It's all contingent on fabrications. This is fabrications together with samudhya. This is the origin of suffering. This is the path and the state of cessation. This is the state of cessation, the dhamma that puts things out.

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Path and cessation come from this virtue. The fivefold virtue, the eightfold virtue, the veneer of the fivefold virtue, and the veneer of the eightfold virtue are of a single substance. The path draws the fault out from our bodies and from our hearts here. It's here. But Samudia can't do it.

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Arising, ceasing, uncertainty, oppression, not self. No conventional suppositions, no the body, no birth, no death. The past arises. It's intoxication. The past arises in the present.

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The future is arising in the present. The past is drunken dhamma. The future is drunken dhamma. The mind plumbs the present moment, knows in the present moment. Craving arises.

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Satisfaction or dissatisfaction, cut it out in the present. This is straight dhamma. You take the past and future as drunken dhamma. You know, to proceed along the path, you need the fivefold virtue, the eightfold virtue, the observe and stay virtue, or the virtue of the monk's monastic code. That is, restraint of one's faculties.

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If you are able to compose them well, you will be able to proceed. Whether it's the fivefold virtue, the eightfold virtue, or the tenfold virtue, establish it in your heart here. When faults arise, draw them out. Virtue draws the evil states out of the eyes, ears, nose, tongue and body. These eyes are important here.

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The eyes here are a causal condition. The ears here are a causal condition. The nose here is a causal condition. Things flow out from here. If you can abandon the cause, cut off the cause, things will cease.

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All conditions will cease together in succession. Avija, not knowing clearly, not knowing truly, will cease and fall away. Leave fabrications and conventional suppositions be. Right here. If you know suffering clearly, then you will be able to do it.

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Suffering is already arising right here. Where else could it go here to arise? This here is the mass of straight dhamma. This here is the mass of drunken dhamma, these endowments from our venerable father and mother. The four true dhammas, the four noble truths, are this: Suffering arises right here.

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The origin of suffering arises right here. The path arises right here. Cessation arises right here. Path, fruit, and Nibbana. Clearly knowing path, fruit, and Nibbana is clearly knowing this right here.

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It's not the knowing clearly anywhere else you know. The moment there is clear knowing anywhere else, this is already drunken dhamma. If you send attention out outside, it's perception. It's not the real thing. It's it's its own thing, the substance of sentient phenomena.

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When perception arises and becomes established, it spins around right here. All three levels of this threefold cosmos revolve right here. Sensual craving, craving to be, and craving for annihilation. This is a threefold cycle. It revolves within the threefold cosmos right here.

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It comes along with unwholesome, drunken dhamma. Delusion, greed, anger, lust, defilement, craving. It has no end. 108 kinds of craving here, whether it's the Samyogunadhammas, the Yogadhammas, the Ogadhammas, whatever. The Buddha knew them clearly, saw them clearly, before anyone else.

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The Buddha is the foremost leader of awakening. He led beings capable of following him to destroy the cycle and cross the world of fabrications, the wasteland of the ogre for floods, all states in accordance with their nature. The four floods, for example, the flood of sensuality is one kind of drunken dhamma. The flood of being is the second drunken dhamma. The flood of views is the third drunken dhamma.

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Avija, darkness, not knowing clearly, is the fourth drunken dhamma. If you can bring these to cessation, there will be lightness in the heart. The latent tendencies of the defilement here are important. If we are apathetic, they will be apathetic as well. If we make a surprise move into them, in order to quickly and clearly know them, they assume a form where they will go into us as well.

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This substance of defilement is the cause of antagonism. The spiritual perfection of enduring patience. Establish it in your heart. Patiently endure right here in the heart. Satisfaction is defilement, dissatisfaction is defilement and craving is the same.

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It is the threefold cycle revolving right here. We were born because of craving. We will die because of craving. We suffer because of craving. We are happy because of craving.

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We are satisfied because of craving. We are dissatisfied because of craving. We die because of this craving here. We were born because of this craving here. It is the threefold cycle revolving within the threefold cosmos here.

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We have to search right here. Don't go searching anywhere else. This here is the mass of drunken dhamma. This here is the mass of straight dhamma. These endowments from our venerable father and mother, this is where they are established.

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In studying the sciences and knowledge of the world, we take these endowments from our venerable father and mother as the place where this is established. Monastics are well known for being established in virtue and dhamma. Take this mass here as the place where that is established. It is where virtue is established, where dhamma is established, where path, fruit, and nibbana are established and clearly realized right here. Bring this clear realization into this body here.

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Take the body as the path. Take the body as the fruit. Bring it in right here. Bring it into this mass of straight dhamma and drunken dhamma right here. This mass of causality is the right one right here.

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Know clearly with regards to this causality here. Don't try to go knowing clearly anywhere else. Knowing clearly anywhere else is drunken dhamma. Take up just this much. That concludes the dhamma teaching, how the body is where dhammas arise, by the venerable Ajahn Weyan.

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Thank you for listening. May you all experience insight and peace.