..續本文上一頁ll conditioned things as uncertain, then all of your problems that arise out of attaching and giving undue importance to things will disappear. Whatever way you look at it, this intrinsic truth is the only thing that is really certain. When you see this, rather than clinging and attaching, the mind lets go. The cause of the problem, the attachment, disappears, resulting in the mind penetrating the truth and merging with the Dhamma. There is nothing higher or more profound to seek for other than the realisation of this truth. In that way the Dhamma is equal to the Buddha, the Buddha is equal to the Dhamma.

　　This teaching that all conditioned things are uncertain and subject to change is the Dhamma. The Dhamma is the essence of the Buddha; it isn”t anything else. The purpose of cultivating awareness through continuous recitation of "Buddho","Buddho" - that which knows - is to see this truth. When the mind becomes one-pointed through the recitation of "Buddho", this supports the development of insight into the three characteristics of impermanence (aniccam), suffering (dukkham) and nonself (anatta); the clarity of awareness brings you to view things as uncertain and changeable. If you see this clearly and directly the mind lets go. So when you experience any kind of happiness, you know it”s uncertain; when you experience any kind of suffering, you know it”s uncertain just the same. If you go to live somewhere else, hoping it will be better than where you are already, remember that it”s not a sure thing whether you will really find what you are looking for. If you think it”s best to stay here, again, it”s not sure. That”s just the point! With insight, you see that everything is uncertain, so wherever you go to practise you don”t have to suffer. When you want to stay here, you stay. When you want to go elsewhere, you go and you don”t make any problems for yourself. All that doubting and vacillation about what is the right thing to do ends. It is the way of training in fixing mindfulness solely on the present moment that brings the doubts to an end.

　　So don”t worry about the past or the future. The past has already ceased. Whatever occurred in the past has already taken place and is over and done with; it”s finished. Whatever is going to arise in the future is also going to end in the future -- let go of that too. Why get worried about it

　　 Observe the phenomena (dhammas) arising in the present moment and notice how they are changing and unreliable. As "Buddho" - the knowing - matures and penetrates deeper, you gain a more profound awareness of the essential truth that all conditioned phenomena are of an impermanent nature. This is where insight deepens and allows the stability and tranquillity of samadhi to strengthen and become more refined.

　　Samadhi means the mind that is firm and stable, or the mind that is calm. There are two kinds. One kind of calm comes from practising in a quiet place, where there are no sights, sounds or other sensual impingement to disturb you. The mind with such calm is still not free from the defilements (kilesa). The defilements still cover over the mind, but during the time when it is calm in samadhi they remain in abatement. It”s like pond water that is temporarily clear after all the dirt and dust particles have settled on the bottom; as long as the sediment hasn”t been stirred up the water remains clear, but as soon as something does disturb it, the dirt rises up and the water becomes cloudy again. You are just the same. When you hear a sound, see a form or the mind is affected by a mental state, any reaction of disliking clouds over the mind. If no aversion is stimulated you feel comfortable; but that feeling of comfort comes from the presence of attachment and defilement rather than wisdom.

　　For exam…

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