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How can an Arahant shed Tears?

I tell you quite frankly: I no longer experience past, present, or
future, for I no longer have any traces of conventional reality re-
maining within my heart. I can assure you that nothing more re-
mains. Such is the power that the Lord Buddha’s Dhamma has to
overcome the kilesas. Dhamma dwells in the heart. The kilesas
also dwell in the heart and are the enemies of Dhamma. And we
are the ones caught in the middle who receive the good and bad
fortune that results from this clash; for we belong to the heart, just
as the heart belongs to us. The Dhamma is something that sup-
ports and sustains us. The kilesas are our enemies, always op-
pressing us, always beating us into submission. Both arise in the
same place –the heart. Through the practice of meditation,
Dhamma gradually gains strength until it is able to overpower all
of the kilesas within, from the grossest to the most subtle, and then
completely sever them from the heart. This is what we mean when
we say that the whole mass of suffering created by the kilesas has
been destroyed. The destruction of that mass of suffering marks
the arising of Supreme Happiness, that is, the arising of the Su-
preme Dhamma. And it all happens right at that very same point
where the luminosity of Dhamma was concealed by a thick cover-
ing of kilesas, which prevented it from shining forth in all of its
brilliance.
I recently gave a talk during
which tears streamed down my face
as I recalled this momentous expe-
rience. It is an experience that I have
known clearly within my heart ever
since the day it first happened, but
only recently did the circumstances
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arise that prompted me to express it openly. Powerful indeed is
the impact that Dhamma makes when it expresses itself with such
force; it spreads out in all directions, profoundly affecting every-
thing with which it makes contact. Not only mental phenomena
are affected in this way, even physical phenomena, like tears, when
associated with Dhamma, gush forth with the same intensity. The
problem is, living beings throughout the entire universe are simply
blind when it comes to the kilesas. Listen to that! Who in this world
have opened their eyes to look at the truth about Dhamma? No
one has. So, as soon as they hear that Acharn Maha Boowa has
shed tears in public, they start wondering why. What’s the matter
with him? If he really has put an end to his kilesas and become an
Arahant, why is he crying like that? There! Do you see that? These
people are mistaking the tears for the Arahant. Do you under-
stand?
Don’t you realize that all parts
of the human body are merely
aspects of conventional reality?
They are associated with the
citta, which in turn has responsi-
bility for them. Once the citta,
their caretaker, collapses, those
conventional realities that are
associated with it, and are its enemies, are torn asunder. Then the
pure nature of the citta shines forth in all its brilliance, following its
own natural principle. This is one aspect of the experience. Do
you understand? At that same moment, in sympathic response,
an intense physical reaction takes place in the body, causing it to
shake and tremble. Is that trembling done intentionally? No, it’s a
consequence of Dhamma’s overwhelming power as it deals a fa-
tal blow to the kilesas and forces them to separate from the citta
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forever. Such a momentous event creates an enormous impact –
the entire universe appears to tremble and quake. That’s what it
feels like when Dhamma and the kilesas are finally separated for
good, when the world of conventional reality and the world of
Absolute Freedom ultimately split apart. The nature of pure
Dhamma then appears in all of its supreme magnificence, fully
revealed within the heart that experiences it.
Being closely associated with the citta, body and mind react to
the amazing nature of what is taking place at that unique moment.
The citta’s true nature has always been there, but it has never
been displayed to the body and the conscious mind in this man-
ner. Being wholly unprecedented, the impact of such an occur-
rence is enormous. The aggregates of body and mind are all con-
ventional realities, the instruments the heart uses for its own pur-
poses. When the citta collapses, the pure nature that appears then
remains completely unaffected. But the aggregates of body and
mind, the khandhas, strictly governed as they are by the laws of
anicca, dukkha, and anatta, are intensely affected. The reactions
that occur arise in the khandhas, and then simply cease, in keep-
ing with their inherently unstable nature. The pure nature of the
citta never arises, and never ceases. Herein lies the difference be-
tween the two.
Consequently, it is impossible to compare the pure heart of the
Arahant with the pile of excrement we call the human body. Hav-
ing seen this truth clearly for oneself, it is unnecessary to ask for
any further clarification. In such a case, even were the Buddha to
be sitting directly opposite, one would simply salute him and say
Sadhu. Since the Ultimate Truth is already self-evident within one’s
heart, there would be no need to seek his verification. N’atthi seyyo
va pãpiyo: Nothing surpasses the Supreme Dhamma. This reali-
zation arising in the heart is identical with the pure nature of the
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Arahant, a purity that has completely transcended the conven-
tional laws of anicca, dukkha, and anatta. They just no longer
apply.
The khandhas are what become excited, as for instance, when
tears are shed. Tears may be shed for any number of reasons.
Sadness induces tears, so does joy. Smoke brings tears to the eyes,
so do onions and garlic. Why all this fuss about tears? After all,
tears are only water – the water element. Just like the physical
elements of earth, fire, and air, water is entirely an aspect of con-
ventional reality. Profoundly moved by the pure nature of Dhamma
that has suddenly appeared, these physical elements are agitated.
The pure nature itself, however, is wholly imperturbable. As for
the khandhas, it is their nature to be always agitated. They are
agitated by good things and bad things, by pleasure and pain,
sorrow and joy. They are forever agitated in one way or another,
but at that moment it was the sudden appearance of Dhamma’s
pure nature that had them excited.
The khandhas are not the
Arahant; the Arahant is not the
khandhas. The khandhas are con-
ventional realities – one hundred
percent. That pure nature is abso-
lutely free of all vestiges of conven-
tional reality – one hundred per-
cent. So the two cannot possibly be
mixed together. They merely ac-
knowledge one another, each being consistent with its own status.
The khandhas have the status of conventional realties, and they
act accordingly. Appearing suddenly, on its own accord, that pure
nature has the status of Absolute Freedom. Both are mutually ex-
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clusive. Thus, since time immemorial, the khandhas of all people
from all ages have always been fully consistent with their status as
conventional realties.
Having attained enlightenment, the Buddha and the Arahants
did not then destroy their khandhas to prevent them from func-
tioning. For example, laughter. Laughter is a natural function of
the khandhas; as is shedding tears. Both are merely functions that
the khandhas perform according to their particular status. As long
as body and mind maintain a basis of reasonably good health,
they can perform any function they choose. For instance, we can
take earth and shape it into buildings. Bricks, cement, stones, sand,
steel – if they don’t come from the earth, where else can they
come from? As long as we have this kind of material basis, we can
build anything we choose.
What’s the matter anyway, are you people crazy? – that’s what
I’d like to ask. Has any one of you ever seen Dhamma’s pure
nature? Since the day I was born, I myself had never seen it. Be-
fore that, none of my forefathers ever saw that Supreme Dhamma
either, because they never practiced the way. I am a practicing
monk. As a result of my practice, I have steadily gained knowl-
edge and insight, stage by stage, in the manner that I have de-
scribed to you. I practiced in that manner until I finally attained the
crowning achievement, an attainment which has now expressed
itself in its own natural way.
Have any of you ever tried to see the Supreme Dhamma? Or
are you all satisfied to sit there blindly with your mouths gaping
open, barking noisily at the pure nature of Dhamma? Why don’t
you bark at that pile of excrement hanging around your neck in-
stead? Think about that! That pile of excrement is a mass of fire.
Greed, anger, and delusion give birth to that pile of excrement,
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that mass of fire. Everyone’s heart is full of these things. Why don’t
you take a look at them? What is the point of criticizing the preemi-
nent nature of Dhamma? The Lord Buddha was preeminent be-
fore us. If Acharn Maha Boowa is untrue to the Buddha’s teach-
ing, then all of the Savaka Arahants are untrue to it as well. But, in
fact, those venerable Arahants have always been superlative. Since
when has a pile of excrement been superlative? What gives it the
right to boast and brag, criticizing this posture or praising that one,
approving or disapproving of an Arahant’s behavior? It’s just a
pile of excrement! Do you understand?
Don’t you realize yet that
your hearts are full of excre-
ment? Do you really feel proud
of that? Such harmful pride will
only drag you down even fur-
ther. If you fail to see the harm
of that defiling pride, you will
clash with Dhamma. Clashing
with Dhamma is like chopping
stone with a knife. What happens when a knife chops a stone? If
you drive a car into the side of a mountain, who gets hurt? Think
about it! That bucket of excrement gets hurt. Those preeminent
individuals have already transcended the world, what damage
could possibly come to them. As Buddhists, you should take to
heart this general rule of conduct: Don’t use your excrement to
disparage others, and so destroy yourselves in the process. No
benefit can be gained from that. The preeminence that I spoke of,
where does it come from? This I have already demonstrated for
everyone in present-day Thailand to see. Am I now the foremost
villain in the whole country, while the rest of the population are all
the epitome of preeminence? Huh! Compare for yourself!
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If you refuse to accept principles of reason, what will you ac-
cept. What are people searching for nowadays? I searched until I
nearly died to find the Supreme Dhamma that I now teach to my
disciples with a loving, compassionate heart. I am not boasting or
bragging about myself. Where would such boasting come from?
Boasting, malicious gossip – these are all additional baggage. What
could possibly be added to the perfect nature of Dhamma? If it
requires something extra, how could it be called “perfect”? Re-
member this well.
Thai Buddhist are exceptionally stupid. As soon as I say some-
thing, the whole country starts barking noisily. It’s pitiful! I feel very
sorry for you. That is precisely what the Lord Buddha felt when he
wondered why the whole world was so blind. Tears streamed down
his face at that moment – both tears of great compassion and
tears of amazement with the pure nature of Dhamma. Seeing how
utterly blind people in the world were, the Lord Buddha was so
dismayed that he felt discouraged about teaching Dhamma to them:
How could people be so unaware of the excrement in their hearts?
It’s the same today. When people hear the Dhamma taught, in-
stead of being delighted to take it as a valuable lesson and then
struggling as best they can to put it into practice, as befits those
who respect their teacher, instead of that they criticize him in a
way that only brings them harm. Why don’t they think to do things
that will enhance their well–being for a change. This is the reason
I can say with such conviction that Thai Buddhist are very stupid.
Acharn Maha Boowa is never perturbed. Let the whole wide
world come and bark as it will, I shall speak my mind and remain
unaffected. The pure nature of Dhamma is not affected by any-
thing in the entire universe. Those who are affected by misbehavior
must live with that misbehavior. Those affected by loss will live
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with the loss; those affected by gain will live with the gain. When
virtuous conduct affects one, one will make virtuous conduct one’s
home. That is to say, one will be reborn according to that good
kamma. On the other hand, when it is wrongdoing, that affects
one, then one will live with a blazing fire in one’s heart. Is that what
you want?
The Lord Buddha’s Teaching is always relevant, as when he
loudly proclaimed:
Kho nu hãso kim ãnando
Niccaÿ pajjalite sati
Andhakãrena onaddhã
Padïpaÿ na gavessatha
“When the world is engulfed by a blazing bonfire that rages
day and night, how can you be so totally blind as to keep smiling
and laughing all the time? Why don’t you search for a refuge that
you can depend on?” Listen to that!
The Dhamma that I teach is just this same kho nu hãso… What’s
the matter with you crazy people?! You are following in the foot-
steps of those drunks that the Lord Buddha overheard speaking
when he declared: Kho nu hãso… They were just a bunch of
drunks; it wasn’t a group of noble individuals that the Buddha was
addressing. This story is told in the scriptures. The Lord Buddha
versus a bunch of drunks, think how different they are. Yet, even
after receiving a scolding from the Buddha, they still weren’t con-
scious of their own faults.
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The tears that I shed recently were conveying a similar mes-
sage. How is it then that you still remain unconscious of your own
faults? Are you even more slow-witted than those drunks? If you
want to avoid coming to ruin, you should all ask yourselves this
question.
I’m trying my utmost now to help society. Within my heart I
have no sense of courage and no sense of fear; no such things as
gain or loss, victory or defeat. My attempts to assist you stem en-
tirely from loving compassion. I sacrificed everything to attain the
Supreme Dhamma that I teach you now. Those sacrifices were
not made to attain something evil. I nearly gave up my life in my
search for this Dhamma, crossing the threshold of death before I
could proclaim to the world the Dhamma that I had realized. Why
is it then that no one can accept it? What’s the matter with Thai-
land these days? – that’s what I want to know.
The more self-important people feel, the more arrogant and
conceited they become, until they begin to think that they are
even more clever than the Buddha, the Supreme Teacher. Doesn’t
Thailand realize yet that its situation is growing worse by the day?
How stupid its people have become! No one pays attention to
Dhamma anymore. Who knows, before long people may stop
going to the monasteries altogether. Witness their reaction to what
I said the other day. They ridiculed me with all manner of sarcastic
remarks, which is precisely what happens when the kilesas are all
powerful. When they saw me shed tears the other day, they de-
rided me and treated me with scorn. But I remain unperturbed.
Let every family in the country criticize me, I have a quarrel with
no one. I teach people purely out of loving kindness. Why can’t
they accept it? Are the Thai people really so stupid?
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Has the Dhamma of the Lord Buddha completely disappeared
from the world? Do the Lord Buddha and the Dhamma no longer
have supremacy? Are those practitioners who have realized the
Truth by following the Buddha’s teaching seen merely as pious
frauds and enemies of the people? What’s the matter with Thai
Buddhists? Are they decent human beings, or are they just a pack
of dogs?! That’s the attitude I take.
I am not angry with anyone. The forceful tone of my remarks is
produced by the power of Dhamma. Dhamma is imperturbable.
It feels no anger or resentment toward anybody. However,
Dhamma always expresses itself with its full power. The same can
be said for the kilesas: they tend to express themselves strongly,
with the full power that they possess. The difference is, whereas
expressions of the kilesas’ power causes terrible damage to the
world, expressions of Dhamma’s power are like water cooling the
fires of the world.
Do you think that I spoke in anger? Where does anger come
from? Anger comes from the kilesas. For someone who is com-
pletely free of kilesas, try as you will, you cannot make him angry.
There is simply no anger left in his heart. Even if a small amount of
anger could be found there, he could not be called an Arahant
free of kilesas. For anger, greed, and delusion are all kilesas. Do
you understand? Investigate this matter well.
The physical body is a conventional reality through and through.
While it remains directly associated with the pure nature of the
citta, it is bound to be affected accordingly. This is only natural.
Where am I wrong? Who here claims to be so superior that they
can oppose the Dhamma of the Lord Buddha? Come forward,
let’s hear you boast!
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Acharn Maha Boowa is an ex-
tremely stupid monk. I want to hear
from all you clever people, so emerge
from your dirty little toilet holes and
try boasting about your attainments
in Dhamma. I would really like to see
something genuine emerge, but I see
nothing of the kind. Wherever I look,
all I see are lazy people full of greed,
anger, and delusion. What kind of
superiority is that? Still, they continue
coming forward with their extrava-
gant boasts. There is no end to their madness. Alright, I’ve said
enough for today.

I’ll stop here.