อัพยากตะมีที่สุดของตัวเองต่างหาก ไม่ใช่พระนิพพานของฝ่ายกุศล แต่ละฝ่ายทั้งกุศล อกุศล และอัพยากตะต่างมีที่สุดและธรรมกายของตัวเอง ซึ่งไม่เกี่ยวข้องกัน รากเหง้าของเรามาจากฝ่ายกุศล จึงมีแต่กุศลเท่านั้นที่ช่วยเหลือเราอย่างแท้จริงThe neutral nature has its own final destination, entirely separate from the Nibbana of wholesomeness. Each of the three natures — wholesome, unwholesome, and neutral — has its own final destination and its own Dhammakaya, unrelated to one another. Since our root originates from the wholesome side, only wholesomeness genuinely helps us.
A friend within the group asked the teacher to address the topic of "the neutral nature" (อัพยากตธรรม), quoting a definition from a Buddhist dictionary: wholesome () is an intelligent, good state that benefits mental health; unwholesome dhamma () is a state opposite to wholesomeness; and neutral dhamma () is a neutral state that cannot be classified as either wholesome or unwholesome — including the karmic results of wholesome and unwholesome actions, functional consciousness that is neither wholesome nor unwholesome, all material form, and the unconditioned dhamma, namely Nibbana. This raised the question of whether Nibbana is included within the neutral nature.
The teacher answered that the neutral nature also has its own final destination, but it is an entirely different thing. The sinful side too has its own final destination; each side has its own end point. As for us, our origin comes from lineage. This is why the neutral side does not help us — it has no desire to draw in either merit or sin. It merely spends our resources wastefully, squandering our precious time, precisely so that neither wholesomeness nor unwholesomeness can put it to use. The unwholesome side, meanwhile, is intent purely on causing harm and destruction. It becomes clear that only wholesomeness truly helps us — our root originates from the wholesome side, and that is exactly why wholesomeness must help us by every possible means.
The teacher offered a further comparison: it's like three houses standing side by side. If each keeps to itself, there's no problem, so long as none encroaches on the others — each has its own portion. But in reality, side refuses to stay put; the sides simply cannot reconcile with one another. This has gone on so long that no beginning or end can be found, because each side possesses overflowing capability of its own. We must therefore understand the nature of each side. Without that understanding, we get deceived and used — dragged off to eat, play, dance, travel, watch films, listen to music, play games — believing we're happy. But this isn't genuine ; it's merely borrowed happiness, a momentary sfaction, because unwholesomeness blocks humans from ever encountering true happiness. Since humans don't follow the path of wholesomeness, they never encounter genuine happiness — only counterfeit happiness that tricks them into satisfaction: watching films, listening to music, momentary excitement, indulging in sensual pleasures of sight, taste, smell, and sound — content with just this much.
The teacher said that if there were no suffering, no one would want to reach Nibbana or seek the happiness of leading toward the Brahma realm. Unwholesomeness therefore guides and molds us toward laziness, fear, irritability, and endless attachment to this thing or that. All the wise ones who have proven the have entered Nibbana across countless generations, yet it still isn't finished — countless beings remain, cycling through birth and death across the long span of samsara, in the great hells, the subsidiary hells, and the state of wandering spirits, along with countless humans and celestial beings living for thousands of celestial years.
The teacher explained that many passages in the scriptures have been lost over time, causing distortions to arise. Many people have come to believe that the neutral nature is the same as Nibbana — even within academic circles, this understanding has been taught and passed down. It was only when the Great Elder Teacher (หลวงปู่) arose, reaching the Dhammakaya and investigating the truth directly, that it became clear this was not so. The nature of the neutral state is that it takes neither good nor bad.
A follow-up question asked: if that's the case, and Nibbana is itself a form of neutral dhamma yet not part of the wholesome side, what does that mean? The teacher explained that the neutral nature has its own Nibbana too, but it does not belong to wholesomeness. There is a Nibbana belonging to the wholesome side, the dwelling place of wholesome Nibbana; there is also a Nibbana belonging to the neutral side, the dwelling place of its own Dhammakaya; and the unwholesome side likewise has the dwelling place of its own Dhammakaya, its own black realm. Each side has its own, entirely unrelated to the others, and none of them belongs to the wholesome side.