..續本文上一頁ntemplate right there, you don”t have to run away. You should settle the issue right there. One who runs away from suffering out of fear is the most foolish person of all. He will simply increases his stupidity endlessly.

　　We must understand: suffering is none other than the First Noble Truth, isn”t that so

　　 Are you going to look on it as something bad

　　 Dukkha sacca, samudaya sacca, nirodha sacca, magga sacca... [51] Running away from these things isn”t practicing according to the true Dhamma. When will you ever see the Truth of Suffering

　　 If we keep running away from suffering we will never know it. Suffering is something we should recognize -- if you don”t observe it when will you ever recognize it

　　 Not being content here you run over there, when discontent arises there you run off again. You are always running. If that”s the way you practice you”ll be racing with the Devil all over the country!

　　The Buddha taught us to "run away" using wisdom. For instance: suppose you had stepped on a thorn or splinter and it got embedded in your foot. As you walk it occasionally hurts, occasionally not. Sometimes you may step on a stone or a stump and it really hurts, so you feel around your foot. But not finding anything you shrug it off and walk on a bit more. Eventually you step on something else, and the pain arises again.

　　Now this happens many times. What is the cause of that pain

　　 The cause is that splinter or thorn embedded in your foot. The pain is constantly near. Whenever the pain arises you may take a look and feel around a bit, but, not seeing the splinter, you let it go. After a while it hurts again so you take another look.

　　When suffering arises you must note it, don”t just shrug it off. Whenever the pain arises..."Hmm... that splinter is still there." Whenever the pain arises there arises also the thought that that splinter has got to go. If you don”t take it out there will only be more pain later on. The pain keeps recurring again and again, until the desire to take out that thorn is constantly with you. In the end it reaches a point where you make up your mind once and for all to get out that thorn -- because it hurts!

　　Now our effort in the practice must be like this. Wherever it hurts, wherever there”s friction, we must investigate. Confront the problem, head on. Take that thorn out of your foot, just pull it out. Wherever your mind gets stuck you must take note. As you look into it you will know it, see it and experience it as it is.

　　But our practice must be unwavering and persistent. They call it viriyarambha -- putting forth constant effort. Whenever an unpleasant feeling arises in your foot, for example, you must remind yourself to get out that thorn, don”t give up your resolve. Likewise, when suffering arises in our hearts we must have the unwavering resolve to try to uproot the defilements, to give them up. This resolve is constantly there, unremitting. Eventually the defilements will fall into our hands where we can finish them off.

　　So in regard to happiness and suffering, what are we to do

　　 If we didn”t have these things what could we use as a cause to precipitate wisdom

　　 If there is no cause how will the effect arise

　　 All dhammas arise because of causes. When the result ceases it”s because the cause has ceased. This is how it is, but most of us don”t really understand. People only want to run away from suffering. This sort of knowledge is short of the mark. Actually we need to know this very world that we are living in, we don”t have to run away anywhere. You should have the attitude that to stay is fine... and to go is fine. Think about this carefully.

　　Where do happiness and suffering lie

　　 Whatever we don”t hold fast to, cling to or fix on to, as if it weren”t there. Suffering doesn”t arise. Suffering…

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