..續本文上一頁ctice throughout the day and night, or that we have to do walking meditation all day and all night long. If this is our view of practice, then we really make it difficult for ourselves. We should do what we can according to our strength and energy, using our physical capabilities in the proper amount.

　　It”s very important to know the mind and the other senses well. Know how they come and how they go, how they arise and how they pass away. Understand this thoroughly! In the language of Dhamma we can also say that, just as the spider traps the various insects, the mind binds up the senses with anicca-dukkha-anattā (impermanence, unsatisfactoriness, not-self). Where can they go

　　 We keep them for food, these things are stored away as our nourishment6. That”s enough; there”s no more to do, just this much! This is the nourishment for our minds, nourishment for one who is aware and understanding.

　　If you know that these things are impermanent, bound up with suffering and that none of it is you, then you would be crazy to go after them! If you don”t see clearly in this way, then you must suffer. When you take a good look and see these things as really impermanent, even though they may seem worth going after, really they are not. Why do you want them when their nature is pain and suffering

　　 It”s not ours, there is no self, there is nothing belonging to us. So why are you seeking after them

　　 All problems are ended right here. Where else will you end them

　　Just take a good look at the spider and turn it inwards, turn it back unto yourself. You will see that it”s all the same. When the mind has seen anicca-dukkha-anattā, it lets go and releases itself. It no longer attaches to suffering or to happiness. This is the nourishment for the mind of one who practices and really trains himself. That”s all, it”s that simple! You don”t have to go searching anywhere! So no matter what you are doing, you are there, no need for a lot of fuss and bother. In this way the momentum and energy of your practice will continuously grow and mature.

　　Escape

　　This momentum of practice leads us towards freedom from the cycle of birth and death. We haven”t escaped from that cycle because we still insist on craving and desiring. We don”t commit unwholesome or immoral acts, but doing this only means that we are living in accordance with the Dhamma of morality: for instance, the chanting when people ask that all beings not be separated from the things that they love and are fond of. If you think about it, this is very childish. It”s the way of people who still can”t let go.

　　This is the nature of human desire - desire for things to be other than the way that they are; wishing for longevity, hoping that there is no death or sickness. This is how people hope and desire, then when you tell them that whatever desires they have which are not fulfilled cause suffering, it clobbers them right over the head. What can they say

　　 Nothing, because it”s the truth! You”re pointing right at their desires.

　　When we talk about desires we know that everyone has them and wants them fulfilled, but nobody is willing to stop, nobody really wants to escape. Therefore our practice must be patiently refined down. Those who practice steadfastly, without deviation or slackness, and have a gentle and restrained manner, always persevering with constancy, those are the ones who will know. No matter what arises, they will remain firm and unshakable.

　　Footnotes

　　...1

　　A discourse delivered to the assembly of monks after the recitation of the pātimokkha, the monk”s disciplinary code, at Wat Pah Pong during the rains retreat of 1976

　　... woman2

　　Lit. creatures with soft horns on their chest.

　　...Māra3

　　Māra: the Buddhist ””Tempter”” figure. He is either regarded as the deity ruling of the highest heaven of the sensuous sphere or as the personification of evil and passions, of the totality of worldly existence and of death. He is the opponent of liberation and tried in vain to obstruct the Buddha”s attainment of enlightenment.

　　...dhamma””4

　　Worldly dhamma: the eight worldly conditions are: gain and loss, honor and dishonor, happiness and misery, praise and blame.

　　...””path””5

　　Path: (the eightfold path) comprises 8 factors of spiritual practice leading to the extinction of suffering: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

　　... nourishment6

　　Nourishment for contemplation, to feed wisdom.

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