DHAMMA FIGHTING
 
 
 Fight greed, fight aversion, fight delusion...these are the enemy. 
 In the practice of Buddhism, the path of the Buddha, we fight with 
 Dhamma, using patient endurance. We fight by resisting our countless 
 moods.
 
    Dhamma and the world are inter-related. Where there is Dhamma 
 there is the world, where there is the world there is Dhamma. Where 
 there are defilements there are those who conquer defilements, who 
 do battle with them. This is called fighting inwardly. To fight 
 outwardly people take hold of bombs and guns to throw and to shoot; 
 they conquer and are conquered. Conquering others is the way of the 
 world. In the practice of Dhamma we don't have to fight others, but 
 instead conquer our own minds, patiently enduring and resisting all 
 our moods.
    
    When it comes to Dhamma practice we don't harbor resentment and 
 enmity amongst ourselves, but instead let go of all forms of 
 ill-will in our own actions and thoughts, freeing ourselves from 
 jealousy, aversion and resentment. Hatred can only be overcome by 
 not harboring resentment and bearing grudges.
    
    Hurtful actions and reprisals are different but closely related. 
 Actions once done are finished with, there's no need to answer with 
 revenge and hostility. This is called "action" (//kamma//). 
 "Reprisal" (//vera//) means to continue that action further with 
 thoughts of "you did it to me so I'm going to get you back". There's 
 no end to this. It brings about the continual seeking of revenge, 
 and so hatred is never abandoned. As long as we behave like this the 
 chain remains unbroken, there's no end to it. No matter where we go, 
 the feuding continues.
    
    The Supreme Teacher [*] taught the world, he had compassion for 
 all worldly beings. But the world nevertheless goes on like this. 
 The wise should look into this and select those things which are of 
 true value. The Buddha had trained in the various arts of warfare as 
 a prince, but he saw that they weren't really useful, they are 
 limited to the world with its fighting and aggression.
 
 * [That is, the Buddha]
 
    
    Therefore, in training ourselves as those who have left the 
 world, we must learn to give up all forms of evil, giving up all 
 those things which are the cause for enmity. We conquer ourselves, 
 we don't try to conquer others. We fight, but we fight only the 
 defilements; if there is greed, we fight that; if there is aversion, 
 we fight that; if there is delusion, we strive to give it up.
    
    This is called "Dhamma fighting". This warfare of the heart is 
 really difficult, in fact it's the most difficult thing of all. We 
 become monks in order to contemplate this, to learn the art of 
 fighting greed, aversion and delusion. This is our prime 
 responsibility.
    
    This is the inner battle, fighting with defilements. But there 
 are very few people who fight like this. Most people fight with 
 other things, they rarely fight defilements. They rarely even see 
 them.
    
    The Buddha taught us to give up all forms of evil and cultivate 
 virtue. This is the right path. Teaching in this way is like the 
 Buddha picking us up and placing us at the beginning of the path. 
 Having reached the path, whether we walk along it or not is up to 
 us. The Buddha's job is finished right there. He shows the way, that 
 which is right and that which is not right. This much is enough, the 
 rest is up to us.
    
    Now, having reached the path we still don't know anything, we 
 still haven't seen anything, so we must learn. To learn we must be 
 prepared to endure some hardship, just like students in the world. 
 It's difficult enough to obtain the knowledge and learning necessary 
 for them to pursue their careers. They have to endure. When they 
 think wrongly or feel averse or lazy they must force themselves 
 before they can graduate and get a job. The practice for a monk is 
 similar. If we determine to practice and contemplate, then we will 
 surely see the way.
    
    //Ditthimana// is a harmful thing. //Ditthi// means "view" or 
 "opinion". All forms of view are called //ditthi//: seeing good as 
 evil, seeing evil as good...any way whatsoever that we see things. 
 This is not the problem. The problem lies with the clinging to those 
 views, called //mana//; holding on to those views as if they were 
 the truth. This leads us to spin around from birth to death, never 
 reaching completion, just because of that clinging. So the Buddha 
 urged us to let go of views.
    
    If many people live together, as we do here, they can still 
 practice comfortably if their views are in harmony. But even two or 
 three monks would have difficulty if their views were not good or 
 harmonious. When we humble ourselves and let go of our views, even 
 if there are many of us, we come together at the Buddha, Dhamma and 
 Sangha. [*]
    
 * [The Triple Gem: The //Buddha//, the //Dhamma//, His teaching, and 
 the //Sangha//, the Monastic Order, or those who have realized the 
 Dhamma.]
 
    
    It's not true to say that there will be disharmony just because 
 there are many of us. Just look at a millipede. A millipede has many 
 legs, doesn't it? Just looking at it you'd think it would have 
 difficulty walking, but actually it doesn't. It has its own order 
 and rhythm. In our practice it's the same. If we practice as the 
 Noble //Sangha// of the Buddha practiced, then it's easy. That is, 
 //supatipanno// -- those who practice well; //ujupatipanno// -- 
 those who practice straightly; //nayapatipanno// -- those who 
 practice to transcend suffering, and //samicipatipanno// -- those 
 who practice properly. These four qualities, established within us, 
 will make us true members of //Sangha//. Even if we number in the 
 hundreds or thousands, no matter how many we are, we all travel the 
 same path. We come from different backgrounds, but we are the same. 
 Even though our views may differ, if we practice correctly there 
 will be no friction. Just like all the rivers and streams which flow 
 to the sea...once they enter the sea they all have the same taste 
 and color. It's the same with people. When they enter the stream of 
 Dhamma, it's the one Dhamma. Even though they come from different 
 places, they harmonize, they merge.
    
    But the thinking which causes all the disputes and conflict is 
 //ditthi-mana//. Therefore the Buddha taught us to let go of views. 
 Don't allow //mana// to cling to those views beyond their relevance.
 
    The Buddha taught the value of constant //sati//, [*] 
 recollection. Whether we are standing, walking, sitting or 
 reclining, wherever we are, we should have this power of 
 recollection. When we have //sati// we see ourselves, we see our own 
 minds. We see the "body within the body", "the mind within the 
 mind". If we don't have //sati// we don't know anything, we aren't 
 aware of what is happening.
    
 * [Sati: Usually translated into English as mindfulness, 
 recollection is the more accurate translation of the Thai words, 
 "ra-luk dai."]
 
 
    So //sati// is very important. With constant //sati// we will 
 listen to the Dhamma of the Buddha at all times. This is because 
 "eye seeing forms" is Dhamma; "ear hearing sounds" is Dhamma; "nose 
 smelling odors" is Dhamma; "tongue tasting flavors" is Dhamma; "body 
 feeling sensations" is Dhamma; when impressions arise in the mind, 
 that is Dhamma also. Therefore one who has constant //sati// always 
 hears the Buddha's teaching. The Dhamma is always there. Why? 
 Because of //sati//, because we are aware.
    
    //Sati// is recollection, //sampajanna// is self-awareness. This 
 awareness is the actual //Buddho//, the Buddha. When there is 
 //sati-sampajanna//, understanding will follow. We know what is 
 going on. When the eye sees forms: is this proper or improper? When 
 the ear hears sound: is this the appropriate or inappropriate? Is it 
 harmful? Is it wrong, is it right? And so on like this with 
 everything. If we understand we hear the Dhamma all the time.
    
    So let us all understand that right now we are learning in the 
 midst of Dhamma. Whether we go forward or step back, we meet the 
 Dhamma -- it's all Dhamma if we have //sati//? Even seeing the 
 animals running around in the forest we can reflect, seeing that all 
 animals are the same as us. They run away from suffering and chase 
 after happiness, just as people do. Whatever they don't like they 
 avoid; they are afraid of dying, just like people. If we reflect on 
 this, we see that all beings in the world, people as well, are the 
 same in their various instincts. Thinking like this is called 
 "//bhavana//", [*] seeing according to the truth, that all beings 
 are companions in birth, old age, sickness and death. Animals are 
 the same as human beings and human beings are the same as animals. 
 If we really see things the way they are our mind will give up 
 attachment to them.
    
 * [//Bhavana// -- means "development" or "cultivation"; but is 
 usually used to refer to //cittabhavana//, mind-development, or 
 //panna-bhavana//, wisdom-development, or contemplation.]
 
 
    Therefore it is said we must have //sati//. If we have //sati// 
 we will see the state of our own mind. Whatever we are thinking or 
 feeling we must know it. This knowing is called //Buddho//, the 
 Buddha, the one who knows...who knows thoroughly, who knows clearly 
 and completely. When the mind knows completely we find the right 
 practice.
    
    So the straight way to practice is to have mindfulness, //sati//. 
 If you are without //sati// for five minutes you are crazy for five 
 minutes, heedless for five minutes. whenever you are lacking in 
 //sati// you are crazy. //Sati// is essential. To have //sati// is 
 to know yourself, to know the condition of your mind and your life. 
 This is to have understanding and discernment, to listen to the 
 Dhamma at all times. After leaving the teacher's discourse, you 
 still hear the Dhamma, because the Dhamma is everywhere.
    
    So therefore, all of you, be sure to practice every day. Whether 
 lazy or diligent, practice just the same. Practice of the Dhamma is 
 not done by following your moods. If you practice following your 
 moods then it's not Dhamma. Don't discriminate between day and 
 night, whether the mind is peaceful or not...just practice.
    
    It's like a child who is learning to write. At first he doesn't 
 write nicely -- big, long loops and squiggles -- he writes like a 
 child. After a while the writing improves through practice. 
 Practicing the Dhamma is like this. At first you are 
 awkward...sometimes calm, sometimes not, you don't really know 
 what's what. Some people get discouraged. Don't slacken off! You 
 must persevere with the practice. Live with effort, just like the 
 schoolboy: as he gets older he writes better and better. From 
 writing badly he grows to write beautifully, all because of the 
 practice from childhood.
    
    Our practice is like this. Try to have recollection at all times: 
 standing, walking, sitting or reclining. When we perform our various 
 duties smoothly and well, we feel peace of mind. When there is peace 
 of mind in our work it's easy to have peaceful meditation, they go 
 hand in hand. So make an effort. You should all make an effort to 
 follow the practice. This is training.
                                        
                                        
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