..續本文上一頁ke it pass through the right nostril. If it is passing through the right nostril, there is no need to make it pass through the left nostril. If it is deep, there is no need to make it shallow. If it is shallow, there is no need to make it deep.

　　We observe the breath as it is yathā-bhūta-ñāña-dassana which means we are observing it with wisdom. The breath is coming in, the breath is going out. Whether it is passing through the left nostril, passing through the right nostril or passing through both nostrils, one is very attentive about its coming and going. One observes it objectively. What is objective observation

　　 A person is sitting on the bank of a river. That person has no control over the flow of that river. He cannot make the river flow faster, nor can he make it flow slower. If the water of the river is dirty, it is dirty; if it is clean, it is clean. If there are high waves on the river, there are high waves. If there are no waves, there are no waves. The person sitting on the bank just observes the flow of the river. This is the current of the river; it is flowing. There is only objective, impartial observation. In the same way, there should be no attempt to control the incoming and outgoing breath. Focussing all attention at one place, one observes the breath objectively, impartially, and does nothing else.

　　There is awareness that the breath is coming in; there is awareness that the breath is going out. There is nothing else to do. There is nothing more to do. We only have to observe. What can be simpler than this

　　 But whenever one is able to spare ten days for a Vipassana course, one will find that it is very difficult work. It is very difficult work indeed! One will not be able to observe even two breaths, before the mind wanders. It will be very difficult to be able to observe even two breaths before the mind runs away. The mind will run away repeatedly, the student will have to bring it back to the breath repeatedly.

　　Sometimes the student may become agitated with the fleeting, fickle nature of the mind that cannot remain still and observe even two or three breaths. The student may lament "Oh! What kind of a mind am I carrying

　　 This is such an easy job that I have been given where I do not have to do anything. It is as simple a task as sitting on the riverbank and watching the flow of the river. In the same way, I have to focus my mind at the entrance of the nostrils and observe the flow of respiration. I only have to observe the flow of respiration. I do not have to do any labour or exercise. Why can”t I do such easy work

　　"

　　The student feels very irritated with the wandering mind. Then the teacher conducting the course will tell the student, "Oh, no, no! Do not get angry with yourself, do not get angry even with your mind. Anger is anger after all. Irritation is irritation. It will make you very miserable. You have come here to become free from this habit-pattern of the mind to get irritated. Just be aware, “At this moment my mind has wandered away.” Just accept it. Then start work again in all earnestness."

　　The student again begins to observe the breath. Again it wanders. As soon as the student becomes aware, he again resumes observing the breath. "Oh, has it wandered again

　　 Do not worry, again start observing the breath." As one continues to do this for one day, two days, three days, one will start experiencing the benefits.

　　Every Vipassana student has to work. The student who wants to progress on the path of pure Dhamma will have to exert much effort and work with a lot of patience and persistence. Nobody else can help the student. The only help that a person who has walked upon the path can give is guidance: "Do this. Walk on this path in this way."

　　One has to walk on the path oneself. As the student progresses on the path, he begins to realise, "Oh, there is a lot of happiness on this path. There is a lot of contentment on this path. There is a lot of peace on this path." Walking on this path, as one keeps becoming liberated from defilements, great happiness will arise, great contentment will arise. Whoever walks on the path of pure Dhamma experiences real happiness, experiences real peace, experiences full liberation from all misery.

《Sīla: The Foundation of Dhamma》全文閱讀結束。