..續本文上一頁o we seem to be well — as if there were no defilements in the mind.

　　That”s what the mind is like at times like that. As long as you stay there, it”s quiet. But when it comes out to look at sights and hear sounds, that”s the end of it. It”s not at its ease anymore. How can you keep on staying alone like that so as not to see sights, hear sounds, smell aromas, taste flavors, or touch tactile sensations

　　 Where can you go

　　 There”s no place in the world like that at all.

　　The Buddha wanted us to see sights, hear sounds, smell aromas, taste flavors, or touch tactile sensations: hot, cold, hard, soft. He wanted us to be acquainted with everything. He didn”t want us to run away and hide. He wanted us to look and, when we”ve looked, to understand: "Oh. That”s the way these things are." He told us to give rise to discernment.

　　How do we give rise to discernment

　　 The Buddha said that it”s not hard — if we keep at it. When distractions arise: "Oh. It”s not for sure. It”s inconstant." When the mind is still, don”t say, "Oh. It”s really nice and still." That, too, isn”t for sure. If you don”t believe me, give it a try.

　　Suppose that you like a certain kind of food and you say, "Boy, do I really like this food!" Try eating it every day. How many months could you keep it up

　　 It won”t be too long before you say, "Enough. I”m sick and tired of this." Understand

　　 "I”m really sick and tired of this." You”re sick and tired of what you liked.

　　We depend on change in order to live, so just acquaint yourself with the fact that it”s all inconstant. Pleasure isn”t for sure; pain isn”t for sure; happiness isn”t for sure; stillness isn”t for sure, distraction isn”t for sure. Whatever, it all isn”t for sure. Whatever arises, you should tell it: "Don”t try to fool me. You”re not for sure." That way everything loses its value. If you can think in that way, it”s really good. The things you don”t like are all not for sure. Everything that comes along isn”t for sure. It”s as if they were trying to sell you things, but everything has the same price: It”s not for sure — not for sure in any way at all. In other words, it”s inconstant. It keeps moving back and forth.

　　To put it simply, that”s the Buddha. Inconstancy means that nothing”s for sure. That”s the truth. Why don”t we see the truth

　　 Because we haven”t looked to see it clearly. "Whoever sees the Dhamma sees the Buddha." If you see the inconstancy of each and every thing, you give rise to nibbida: disenchantment. "That”s all this is: no big deal. That”s all that is: no big deal." The concentration in the mind is — no big deal.

　　When you can do that, it”s no longer hard to contemplate. Whatever the preoccupation, you can say in your mind, "No big deal," and it stops right there. Everything becomes empty and in vain: everything that”s unsteady, inconstant. It moves around and changes. It”s inconstant, stressful, and not-self. It”s not for sure.

　　It”s like a piece of iron that”s been heated until it”s red and glowing: Does it have any spot where it”s cool

　　 Try touching it. If you touch it on top, it”s hot. If you touch it underneath, it”s hot. If you touch it on the sides, it”s hot. Why is it hot

　　 Because the whole thing is a piece of red-hot iron. Where could it have a cool spot

　　 That”s the way it is. When that”s the way it is, we don”t have to go touching it. We know it”s hot. If you think that "This is good; I really like it," don”t give it your seal of guarantee. It”s a red-hot piece of iron. Wherever you touch it, wherever you hold onto it, it”ll immediately burn you in every way.

　　So keep on contemplating. Whether you”re standing or walking or whatever — even when you”re on the toilet or on your almsround: When you eat, don”t make it a big deal. When the food comes out the other end, don”t make it a big dea…

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