He has attended to the practice of meditation regularly. Upon some doubts pertaining to the practice, he asked Phra Acharn the following questions:

There are two types of Sankhara: one is Rupa Sankhara (the physical) and the other is Nama-Sankhara(the heart). These two types of Sankhara by themselves do not suffer. When they say all Sankhara is suffering, they refer to that which is being taken hold as part of the self.

On the other hand, those who attain Nirodha - Samapatti (absolute freedom from attachment to the Sankhara) do not body, does not suffer either. However, a living person, who is still attached to the body, does suffer. The Citta-Sankhara is that which makes up things. If it knows that this leads to sufferings, it will certainly refrain itself from doing it. But, if it does not know, it will continue to make up things endlessly. As a result, the attachment, which takes hold of the Sankhara and makes it part of the self, has to suffer. That which does not suffer is that which does not take hold of anything as part of the self.

This is difficult to say because people are happy only on account of possessiveness. If the heart does not belong somewhere, it will be completely unhappy. Even those, who practise meditation and are attempting to free themselves from the bondage of the material and mental activities, find themselves letting go of one thing, while grabbing the next. This is because one takes hold of such thing as one's mental activity (i.e defilements).

This is one's natural base. And one will never acquire happiness from detachment as long as one has not trained one's heart and body enough so as to attain the state of genuine calmness. As long as one does not perceive wrongness and suffering in one's possessiveness, one will not allow oneselfto let go of it.

Therefore, the one who is wise and intelligent will not allow oneself to become attached or possessive. Nevertheless, one will consider things with caution. This is to say neither that one is entirely free, nor that one is completely possessive. There is no word coined for it.

Those who have never undergone mental training, generally rely on rationalization. Thus, to them the Way, the Goal, and Enlightenment are like fruits out of season. They understand that after such and such seasons, there will be no more mangoes and lamyai, However, as a matter of fact the Truth in the Buddha's Teachings exists in conjunction with the world. Those who see no Dhamma, such as those who make the above statement, actually have Dhamma in themselves, but they see it not.

The Buddha was enlightened, not by perceiving the truth of anything Dhamma exists, cut people do not see it. This means, Dhamma is the Four Noble Truths. The Buddha points at the suffering which includes, for example, suffering of birth. He points at the causes, which include the three types of craving, namely,

for example, sensual craving. These are genuine Dhamma. They are real and exist in each and everyone of us. But people do not see them. They do not understand them. In other words, they have not undergone sufficient mental training; they have not cleaned the heart enough so that they are able to reach the state of purity. That is why they cannot perceive those Noble Truths.

Another point is that there is no absolute Dhamma. It is there only in relation to the world. This is the usual expression, meaning that everything exists in the world, belongs to the world: birth belongs to the world, so do aging, sickness, and death. Cravings, both the sensual craving and the craving to become, belong to the world. There is no absolute Dhamma existing by itself. Those who train themselves so that they perceive it means that their heart is Dhamma itself.

The heart has become relieved of attachments. The heart reaches the state of calm and cool. Relieving itself from the entire world. So they begin to perceive the world as Dhamma. That is, they begin to see that everything is nature, natural as it is. So, they do not take hold of anything. This is why I say there is no absolute Dhamma; there is only the world. Whoever perceives the world as it is and refrains himself from getting attached, both he himself and the object from which he is detached become Dhamma. This is a reverse. It is an idiomatic expression. Both are right. At first you said absolute Dhamma exists.

Actually the Way, the Goal, and Enlightenment are nothing but the one who has purified oneself with wisdom, who percieves the world as it is with wisdom without getting attached to the world. One may call this the Way, the Goal, and Enlightenment or whatever. The problem is only that one has degraded oneself from the Way, the Goal, and Enlightenment. That's all. And this is because one does not train oneself in that direction.

The Buddha himself was enlightened of the Way, the Goal and Enlightenment, not from elsewhere. He die not bring them from any other sphere. Infinite knowledge is the true acquires this knowledge by himself, so his knowledge is called Sabbannuta nana. The later generation of disciples learn this from the Buddha's earlier disciples. How can one say that the Way and the Goal have degenerated? They are not degenerated.

Many people today are afraid of that. They are afraid that the Teachings will decline from Thailand, being afraid that some political ideologies will tamper with them and destroy them. But truly the one who is so afraid does not realize that he himself is not able to live up even to the five precepts. There, the Buddha's Teachings in himself have deteriorated, isn't that right?.