..續本文上一頁priate that we study and learn about them and make ourselves able. This is taking advantage of the precious accomplishment of human existence and bringing it to fulfillment.

　　The profound dhamma is the teaching that morality is necessary. Then when there is morality, one should pursue dhamma. Morality means the precepts as to what is forbidden and what is permissible. Dhamma refers to nature and to humans knowing about nature, how things exist according to nature. Nature is something we do not compose. It exists as it is, according to its conditions. A simple example is animals. A certain species, such as peacocks, is born with its various patterns and colors. They were not created like that by humans or modified by humans; they are just born that way, according to nature. This is a little example of how it is in nature.

　　All things of nature are existing in the world - this is still talking about understanding from a worldly viewpoint. The Buddha taught Dhamma for us to know nature, to let go of it and let it exist according to its conditions. This is talking about the external material world. As to namadhamma, meaning the mind, it can not be left to follow its own conditions. It has to be trained. In the end, we can say that mind is the teacher of body and speech, so it needs to be well trained. Letting it go according to its natural urges just makes one an animal. It has to be instructed and trained. It should come to know nature, but should not merely be left to follow nature.

　　We are born into this world, and all of us will naturally have the afflictions of desire, anger and delusion. Desire makes us crave after various things and causes the mind to be in a state of imbalance and turmoil. Nature is like that. It will just not do to let the mind go after these impulses of craving. It only leads to heat and distress. It is better to train in dhamma, in truth.

　　When aversion occurs in us, we want to express anger towards people, and it may get to the point of physically attacking or even killing people. But we don”t just ”let it go” according to its nature. We know the nature of what is occurring there. We see it for what it is, and teach the mind about it. This is studying dhamma.

　　Delusion is the same. When it happens, we are confused about things. If we just leave it as it is, then we remain in ignorance. So the Buddha told us to know nature, to teach nature, to train and adjust nature, to know exactly what nature is.

　　For example, people are born with physical form and mind. In the beginning these things are born, in the middle they change, and in the end they are extinguished. This is ordinary; this is their nature. We cannot do much to alter these facts. We train our minds as we can, and when the time comes we have to let go of it all. It is beyond the ability of humans to change this or get beyond it. The dhamma that the Buddha taught is something to be applied while we are here, for making actions, words and thoughts correct and proper. It means he was teaching the minds of people so that they would not be deluded in regard to nature, to conventional reality and supposition. The Teacher instructed us to see the world. His dhamma was a teaching that is above and beyond the world. We are in the world. We were born into this world; he taught us to transcend the world, not being prisoner to worldy ways and habits.

　　It is like a diamond that falls into a muddy pit. No matter how much dirt and filth covers it, that does not destroy the radiance, the hues, and the worth of it. Even though the mud is stuck to it, the diamond does not lose anything, but is just as it originally was. There are two separate things.

　　So the Buddha taught to be above the world, which means knowing the world clearly. By ”the world” he did not mean…

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