..續本文上一頁 When the water rises up too high, the water can flow off safely. When it”s full to the brim you open your spillway. You have to have a safety valve like this. Impermanence is the safety valve of the Noble Ones. If you have this "safety valve" you will be at peace.

　　Standing, walking, sitting, lying down, practice constantly, using sati to watch over and protect the mind. This is samadhi and wisdom. They are both the same thing, but they have different aspects.

　　If we really see uncertainty clearly, we will see that which is certain. The certainty is that things must inevitably be this way, they cannot be otherwise. Do you understand

　　 Knowing just this much you can know the Buddha, you can rightly do reverence to him.

　　As long as you don”t throw out the Buddha you won”t suffer. As soon as you throw out the Buddha you will experience suffering. As soon as you throw out the reflections on Transience, Imperfection and Ownerlessness you”ll have suffering. If you can practice just this much it”s enough; suffering won”t arise, or if it does arise you can settle it easily, and it will be a cause for suffering not arising in the future. This is the end of our practice, at the point where suffering doesn”t arise. And why doesn”t suffering arise

　　 because we have sorted out the cause of suffering, samudaya.

　　For instance, if this glass were to break, normally you would experience suffering. We know that this glass will be a cause for suffering, so we get rid of the cause. All dhammas arise because of a cause. They must also cease because of a cause. Now if there is suffering on account of this glass here, we should let go of this cause. If we reflect beforehand that this glass is already broken, even when it hasn”t, the cause ceases. When there is no longer any cause, that suffering is no longer able to exist, it ceases. This is cessation.

　　You don”t have to go beyond this point, just this much is enough. Contemplate this in your own mind. Basically you should all have the Five Precepts [21] as a foundation for behavior. It”s not necessary to go and study the Tipitaka, just concentrate on the Five Precepts first. At first you”ll make mistakes. When you realize it, stop, come back and establish your precepts again. Maybe you”ll go astray and make another mistake. When you realize it, re-establish yourself.

　　Practicing like this, your sati will improve and become more consistent, just like the drops of water falling from a kettle. If we tilt the kettle just a little, the drops fall out slowly ...plop!...plop!...plop!...If we tilt the kettle up a little bit more, the drops become more rapid ... plop, plop, plop!!... If we tilt the kettle up even further the "plops" go away and the water flows into a steady stream. Where do the "plops" go to

　　 They don”t go anywhere, they change into a steady stream of water.

　　We have to talk about the Dhamma like this, using similes, because the Dhamma has no form. Is it square or is it round

　　 You can”t say. The only way to talk about it is through similes like this. Don”t think that the Dhamma is far away from you. It lies right with you, all around. Take a look ... one minute happy, the next sad, the next angry ... it”s all Dhamma. Look at it and understand. Whatever it is that causes suffering you should remedy. If suffering is still there, take another look, you don”t yet see clearly. If you could see clearly you wouldn”t suffer, because the cause would no longer be there. If suffering is still there, if you”re still having to endure, then you”re not yet on the right track. Wherever you get stuck, whenever you”re suffering too much, right there you”re wrong. whenever you”re so happy you”re floating in the clouds...there...wrong again!

　　If you practice like this you will have sati at all times, in all…

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