..續本文上一頁 we will see the old tracks. We will see the transience of the mind, the transience of the body, the transience of happiness, suffering, love and hate. They are all impermanent. Seeing this, the mind becomes weary; weary of the body and mind, weary of the things that arise and cease and are transient. When the mind becomes disenchanted it will look for a way out of all those things. It no longer wants to be stuck in things, it sees the inadequacy of this world and the inadequacy of birth.

　　When the mind sees like this, wherever we go, we see aniccam (Transience), dukkham (Imperfection) and anatta (Ownerlessness). There”s nothing left to hold on to. Whether we go to sit at the foot of a tree, on a mountain top or into a valley, we can hear the Buddha”s teaching. All trees will seem as one, all beings will be as one, there”s nothing special about any of them. They arise, exist for a while, age and then die, all of them.

　　We thus see the world more clearly, seeing this body and mind more clearly. They are clearer in the light of Transience, clearer in the light of Imperfection and clearer in the light of Ownerlessness. If people hold fast to things they suffer. This is how suffering arises. If we see that body and mind are simply the way they are, no suffering arises, because we don”t hold fast to them. Wherever we go we will have wisdom. Even seeing a tree we can consider it with wisdom. Seeing grass and the various insects will be food for reflection.

　　When it all comes down to it they all fall into the same boat. They are all Dhamma, they 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 …

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