..續本文上一頁 is still alive. It”s much like how we define the word "bhikkhu." If we define it as "one who asks," [59] the meaning is very broad. We can define it this way, but to use this definition too much is not so good -- we don”t know when to stop asking! If we were to define this word in a more profound way we would say: "Bhikkhu -- one who sees the danger of Samsara."

　　Isn”t this more profound

　　 It doesn”t go in the same direction as the previous definition, it runs much deeper. The practice of Dhamma is like this. If you don”t fully understand it, it becomes something else again. It becomes priceless, it becomes a source of peace.

　　When we have sati we are close to the Dhamma. If we have sati we will see aniccam, the transience of all things. We will see the Buddha and transcend the suffering of samsara, if not now then sometime in the future.

　　If we throw away the attribute of the Noble Ones, the Buddha or the Dhamma, our practice will become barren and fruitless. We must maintain our practice constantly, whether we are working or sitting or simply lying down. When the eye sees form, the ear hears sound, the nose smells an odor, the tongue tastes a flavor or the body experiences sensation... in all things, don”t throw away the Buddha, don”t stray from the Buddha.

　　This is to be one who has come close to the Buddha, who reveres the Buddha constantly. We have ceremonies for revering the Buddha, such as chanting in the morning Araham Samma Sambuddho Bhagava... This is one way of revering the Buddha but it”s not revering the Buddha in such a profound way as I”ve described here. It”s the same as with that word "bhikkhu." If we define it as "one who asks" then they keep on asking... because it”s defined like that. To define it in the best way we should say "Bhikkhu -- one who sees the danger of samsara."

　　Now revering the Buddha is the same. Revering the Buddha by merely reciting Pali phrases as a ceremony in the mornings and evenings is comparable to defining the word "bhikkhu" as "one who asks." If we incline towards annicam, dukkham and anatta [60] whenever the eye sees form, the ear hears sound, the nose smells an odor, the tongue tastes a flavor, the body experiences sensation or the mind cognizes mental impressions, at all times, this is comparable to defining the word "bhikkhu" as "one who sees the danger of samsara." It”s so much more profound, cuts through so many things. If we understand this teaching we will grow in wisdom and understanding.

　　This is called patipada. Develop this attitude in the practice and you will be on the right path. If you think and reflect in this way, even though you may be far from your teacher you will still be close to him. If you live close to the teacher physically but your mind has not yet met him you will spend your time either looking for his faults or adulating him. If he does something which suits you, you say he”s no good -- and that”s as far as your practice goes. You won”t achieve anything by wasting your time looking at someone else. But if you understand this teaching you can become a Noble One in the present moment.

　　That”s why this year [61] I”ve distanced myself from my disciples, both old and new, and not given much teaching: so that you can all look into things for yourselves as much as possible. For the newer monks I”ve already laid down the schedule and rules of the monastery, such as: "don”t talk too much." Don”t transgress the existing standards, the path to realization, fruition and nibbana. Anyone who transgresses these standards is not a real practicer, not one who has with a pure intention to practice. What can such a person ever hope to see

　　 Even if he slept near me every day he wouldn”t see me. Even if he slept near the Buddha he wouldn”t see the Buddha, if he didn”t p…

《Food for the Heart》全文未完，請進入下頁繼續閱讀…