..續本文上一頁se of our craving. Craving causes us to discriminate, while the truth is merely what is. Look at it this way. Are you a man

　　 Yes

　　 This is the appearance of things. But you are really only a combination of elements or a group of changing aggregates. If the mind is free it doesn”t discriminate. No big and small, no you and me,

　　nothing. We say anatta, or not-self, but really, in the end, there is neither atta nor anatta.

　　Q: Could you explain a little more about karma

　　A: Karma is action. Karma is clinging. Body, speech, and mind all make karma when we cling. We create habits that can make us suffer in the future. This is the fruit of our attachment, of our past defilement.

　　When we were young, our parents used to get angry and discipline us because they wanted to help us. We got upset when parents and teachers criticized us, but later, we could see why. That is like karma. Suppose you were a thief before you became a monk. You stole, made others, including your parents, unhappy. Now you are a monk, but when you remember how you made others unhappy, you feel badly and suffer even today. Or if you did some act of kindness in the past and remember it today, you will be happy, and this happy state of mind is the result of past karma.

　　Remember, not only body but also speech and mental action can make conditions for future results. All things are conditioned by cause, both long-term and moment-to-moment. But you need not bother to think about past, present, or future; merely watch the body and mind now. You can figure out your karma for yourself if you watch your mind. Practice and you will see clearly. After long practice you will know.

　　Make sure, however, that you leave others to their own karma. Don”t cling to or watch others. If I take poison, I suffer; no need for you to share it with me. Take the good that your teacher offer~. Then your mind will become peaceful like the mind of your teacher.

　　Q: Sometimes it seems that since becoming a monk, I have increased my hardships and suffering.

　　A: I know that some of you have had a background of material comfort and outward freedom. By comparison, you now live an austere existence. In the practice, I often make you sit and wait for long hours, and food and climate are different from your home. . But everyone must endure some of this-the suffering that leads to the end of suffering-in order to learn.

　　All my disciples are like my children. I have only loving-kindness and their welfare in mind. If I appear to make you suffer, it is for your own good. When you get angry and feel sorry for yourself, it is a great opportunity to understand the mind. The Buddha called defilements our teachers. People with little education and worldly knowledge can practice easily, but I know some of you are well educated and very knowledgeable. It is as if you Westerners have a very large house to clean. When you have cleaned the house, you will have a big living space. You must be patient. Patience and endurance are essential to our practice.

　　When I was a young monk, I did not have it as hard as you. I knew the language and was eating my native food. Even so, some days I despaired. I wanted to disrobe or even commit suicide. This kind of suffering comes from wrong views. When you have seen the truth, though, you are freed from views and opinions. Everything becomes peaceful.

　　Q: I have been developing very peaceful states of mind from meditation. What should I do now

　　A: This is good. Make the mind peaceful, concentrated, and use this concentration to examine the mind and body. When the heart and mind are not peaceful, you should also watch. Then you will know true peace. Why

　　 Because you will see impermanence. Even peace must be seen as impermanent. If you are attached to peaceful states of mind, you w…

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