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　　So the Buddha wanted us to seek the Dharma. This kind of knowledge is what”s most important. Any form of knowledge or study that does not agree with the Buddhist way is learning that involves dukkha. Our practice of Dharma should be getting us beyond suffering; if we can”t fully transcend suffering, then we should at least be able to transcend it a little, now, in the present. For example, when someone speaks harshly to us, if we don”t get angry with them, we have transcended suffering. If we get angry, we have not transcended dukkha.

　　When someone speaks harshly to us, if we reflect on Dharma, we will see it is just heaps of earth. OK, he is criticizing me—he”s just criticizing a heap of earth. One heap of earth is criticizing another heap of earth. Water is criticizing water. Air is criticizing air. Fire is criticizing fire.

　　But if we really see things in this way, then others will probably call us mad. “He doesn”t care about anything. He has no feelings.” When someone dies we won”t get upset and cry, and they will call us crazy again. Where can we stay

　　It really has to come down to this. We have to practice to realize for ourselves. Getting beyond suffering does not depend on others” opinions of us, but on our own inpidual state of mind. Never mind what they will say—we experience the truth for ourselves. Then we can dwell at ease.

　　But generally we don”t take it this far. Youngsters will go to the monastery once or twice, then when they go home their friends make fun of them: “Hey, Dhamma Dhammo!” They feel embarrassed, and they don”t feel like coming back here. Some of them have told me that they came here to listen to teachings and gained some understanding, so they stopped drinking and hanging out with the crowd. But their friends belittled them: “You go to the monastery and now you don”t want to go out drinking with us anymore. What”s wrong with you

　　” So they get embarrassed and eventually end up doing the same old things again. It”s hard for people to stick to it.

　　So rather than aspiring too high, let”s practice patience and endurance. Exercising patience and restraint in our families is already pretty good. Don”t quarrel and fight—if you can get along, you”ve already transcended suffering for the moment, and that”s good. When things happen, recollect Dharma. Think of what your spiritual guides have taught you. They teach you to let go, to give up, to refrain, to put things down; they teach you to strive and fight in this way to solve your problems. The Dharma that you come to listen to is just for solving your problems.

　　What kind of problems are we talking about

　　 How about your families

　　 Do you have any problems there

　　 Any problems with your children, your spouses, your friends, your work, and other matters

　　 All these things give you a lot of headaches, don”t they

　　 These are the problems we are talking about; the teachings are telling you that you can resolve the problems of daily life with Dharma.

　　We have been born as human beings. It should be possible to live with happy minds. We do our work according to our responsibilities. If things get difficult, we practice endurance. Earning a livelihood in the right way is one sort of Dharma practice, the practice of ethical living. Living happily and harmoniously like this is already pretty good.

　　We are usually taking a loss, however. Don”t take a loss! If you come here on the observance day to take precepts and then go home and fight, that”s a loss. Do you hear what I am saying, folks

　　 It”s just a loss to do this. It means you don”t see the Dharma even a tiny little bit—there”s no profit at all. Please understand this.

　　Now you have listened to the Dharma for an appropriate length of time today. Evam.

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