..續本文上一頁hough he doesn”t seem to practice externally, he practices inwardly. Whatever is in his mind cannot be seen by the eye. The practice of Buddhism is the practice of the mind. Even though the practice may not be apparent in his actions or speech, the mind is a different matter.

　　Thus, a teacher who has practiced for a long time, who is proficient in the practice, may seem to let go of his actions and speech, but he guards his mind. He is composed. Seeing only his outer actions you may try to imitate him, letting go and saying whatever you want to say, but it”s not the same thing. You”re not in the same league. Think about this.

　　There”s a real difference, you are acting from different places. Although the Ajahn seems to simply sit around, he is not being careless. He lives with things but it is not confused by them. We can”t see this, whatever is in his mind is invisible to us. Don”t judge simply by external appearances, the mind is the important thing. When we speak, our minds follow that speech. Whatever actions we do, our minds follow, but one who has practiced already may do or say things which his mind doesn”t follow, because it adheres to Dhamma and Vinaya. For example, sometimes the Ajahn may be severe with his disciples, his speech may appear to be rough and careless, his actions may seem coarse. Seeing this, all we can see are his bodily and verbal actions, but the mind which adheres to Dhamma and Vinaya can”t be seen. Adhere to the Buddha”s instruction: "Don”t be heedless." "Heedfulness is the way to the Deathless. Heedfulness is death." Consider this. Whatever others do is not important, just don”t be heedless, this is the important thing.

　　All I have been saying here is simply to warn you that now, having completed the exams, you have a chance to travel around and do many things. May you all constantly remember yourselves as practicers of the Dhamma; a practicer must be collected, restrained and circumspect.

　　Consider the teaching which says "Bhikkhu: one who seeks alms." If we define it this way our practice takes on one form... very coarse. If we understand this word the way the Buddha defined it, as one who sees the danger of samsara, [25] this is much more profound.

　　One who sees the danger of samsara is one who sees the faults, the liability of this world. In this world there is so much danger, but most people don”t see it, they see the pleasure and happiness of the world. Now the Buddha says that a bhikkhu is one who sees the danger of samsara. What is samsara

　　 The suffering of samsara is overwhelming, it”s intolerable. Happiness is also samsara. The Buddha taught us not to cling to them. If we don”t see the danger of samsara, then when there is happiness we cling to the happiness and forget suffering. We are ignorant of it, like a child who doesn”t know fire.

　　If we understand Dhamma practice in this way..."Bhikkhu: one who sees the danger of samsara"...if we have this understanding, walking, sitting or lying down, wherever we may be, we will feel dispassion. We reflect on ourselves, heedfulness is there. Even sitting at ease, we feel this way. Whatever we do we see this danger, so we are in a very different state. This practice is called being "one who sees the danger of samsara."

　　One who sees the danger of samsara lives within samsara and yet doesn”t. That is, he understands concepts and he understands their transcendence. Whatever such a person says is not like ordinary people. Whatever he does is not the same, whatever he thinks is not the same. His behavior is much wiser.

　　Therefore it is said: "Emulate but don”t imitate." There are two ways -- emulation and imitation. One who is foolish will grab on to everything. You mustn”t do that! Don”t forget yourselves.

　　As for me, this year my body is not so…

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