..續本文上一頁hey are invariably transient. This is the truth, this is the true Dhamma, this is certain. How is it certain

　　 it is certain in that the world is that way and can never be otherwise. There”s nothing more to it than this. If we can see in this way then we have finished our journey.

　　In Buddhism, with regard to view, it is said that to feel that we are more foolish than others is not right: to feel that we are equal to others is not right; and to feel that we better than others is not right... because there isn”t any "we." This is how it is, we must uproot conceit.

　　This is called lokavidu -- knowing the world clearly as it is. If we thus see the truth, the mind will know itself completely and will sever the cause of suffering. When there is no longer any cause, the results cannot arise. This is the way our practice should proceed.

　　The basics which we need to develop are: firstly, to be upright and honest; secondly, to be wary of wrong-doing; thirdly, to have the attribute of humility within one”s heart, to be aloof and content with little. If we are content with little in regards to speech and in all other things, we will see ourselves, we won”t be drawn into distractions. The mind will have a foundation of sila, samadhi, and pañña.

　　Therefore cultivators of the path should not be careless. Even if you are right don”t be careless. And if you are wrong, don”t be careless. If things are going well or you”re feeling happy, don”t be careless. Why do I say "don”t be careless"

　　 Because all of these things are uncertain. Note them as such. If you get peaceful just leave the peace be. You may really want to indulge in it but you should simply know the truth of it, the same as for unpleasant qualities.

　　This practice of the mind is up to each inpidual. The teacher only explains the way to train the mind, because that mind is within each inpidual. We know what”s in there, nobody else can know our mind as well as we can. The practice requires this kind of honesty. Do it properly, don”t do it half-heartedly. When I say "do it properly," does that mean you have to exhaust yourselves

　　 No, you don”t have to exhaust yourselves, because the practice is done in the mind. If you know this then you will know the practice. You don”t need a whole lot. Just use the standards of practice to reflect on yourself inwardly.

　　Now the Rains Retreat is half way over. For most people it”s normal to let the practice slacken off after a while. They aren”t consistent from beginning to end. This shows that their practice is not yet mature. For instance, having determined a particular practice at the beginning of the retreat, whatever it may be, then we must fulfill that resolution. For these three months make the practice consistent. You must all try. Whatever you have determined to practice, consider that and reflect whether the practice has slackened off. If so, make an effort to re-establish it. Keep shaping up the practice, just the same as when we practice meditation on the breath. As the breath goes in and out the mind gets distracted. Then re-establish your attention on the breath. When your attention wanders off again bring it back once more. This is the same. In regard to both the body and the mind the practice proceeds like this. Please make an effort with it.

　　Notes:

　　1. The level of nothingness, one of the "formless absorptions," sometimes called the seventh "jhana," or absorption.

　　2. Bimba, or Princess Yasodhara, the Buddha”s former wife; Rahula, his son.

　　3. Rupa -- material or physical objects; nama -- immaterial or mental objects -- the physical and mental constituents of being.

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