..續本文上一頁This means that whatever arises in the mind can be the object of mindfulness and clear comprehension. But we must see according to Anicca, Dukkha, Anatta. Impermanence (Anicca) is the basis. Dukkha refers to the quality of unsatisfactoriness, and Anatta says that it is without inpidual entity. We see that it”s simply a sensation that has arisen, that it has no self, no entity and that it disappears of its own accord. Just that! Someone who is deluded, someone who doesn”t have wisdom, will miss this occasion, he won”t be able to use these things to advantage.

　　If wisdom is present then mindfulness and clear comprehension will be right there with it. However, at this initial stage the wisdom may not be perfectly clear. Thus mindfulness and clear comprehension aren”t able to catch every object, but wisdom comes to help. It can see what quality of mindfulness there is and what kind of sensation has arisen. Or, in its most general aspect, whatever mindfulness there is or whatever sensation there is, it”s all Dhamma.

　　The Buddha took the practice of Insight Meditation as His foundation. He saw that this mindfulness and clear comprehension were both uncertain and unstable. Anything that”s unstable, and which we want to have stable, causes us to suffer. We want things to be according to our own desires, but we must suffer because things just aren”t that way. This is the influence of an unclean mind, the influence of a mind which is lacking wisdom.

　　When we practice we tend to become caught up in wanting it easy, wanting it to be the way we like it. We don”t have to go very far to understand such an attitude. Merely look at this body! Is it ever really the way we want it

　　 One minute we like it to be one way and the next minute we like it to be another way. Have we ever really had it the way we liked

　　 The nature of our bodies and minds is exactly the same in this regard. It simply is the way it is.

　　This point in our practice can be easily missed. Usually, whatever we feel doesn”t agree with us, we throw out; whatever doesn”t please us, we throw out. We don”t stop to think whether the way we like and dislike things is really the correct way or not. We merely think that the things we find disagreeable must be wrong, and those which we find agreeable must be right.

　　This is where craving comes from. When we receive stimuli by way of eye, ear, nose, tongue, body or mind, a feeling of liking or disliking arises. This shows that the minds is full of attachment. so the Buddha gave us this Teaching of Impermanence. He gave us a way to contemplate things. If we cling to something which isn”t permanent, then we”ll experience suffering. There”s no reason why we should want to have these things in accordance with our likes and dislikes. It isn”t possible for us to make things be that way. We don”t have that kind of authority or power. Regardless of however we may like things to be, everything is already the way it is. Wanting like this is not the way out of suffering.

　　Here we can see how the mind which is deluded understands in one way, and the mind which is not deluded understands in another way. When the mind with wisdom receives some sensation for example, it sees it as something not to be clung to or identified with. This is what indicates wisdom. If there isn”t any wisdom then we merely follow our stupidity. This stupidity is not seeing impermanence, unsatisfactoriness and not-self. That which we like we see as good and right. That which we don”t like we see as not good. We can”t arrive at Dhamma this way -- wisdom cannot arise. If we can see this, then wisdom arises.

　　The Buddha firmly established the practice of Insight Meditation in His mind and used it to investigate all the various mental impressions. Whatever arose in His mind He investiga…

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