..續本文上一頁ctual level, at the level of ideas and theories. Nor does this mean to know oneself at the devotional or emotional level, simply accepting blindly what one has heard or read. Such knowledge is not enough.

　　Rather, one must know reality at the actual level. One must experience directly the reality of this mental-physical phenomenon. This alone is what will help us to come out of defilements, out of sufferings.

　　This direct experience of reality within one”s own self, this technique of self-observation, is what is called Vipassana meditation. In the language of India in the time of the Buddha, passanā meant to look, to see with open eyes, in the ordinary way. But Vipassana is to observe things as they really are, not just as they seem to be. Apparent truth has to be penetrated, until one reaches the ultimate truth of the entire mental and physical structure. When one experiences this truth, then one learns to stop reacting blindly, to stop creating defilements. Naturally the old defilements are gradually eradicated. One comes out of all miseries, and experiences happiness.

　　There are three steps to the training which is given in a Vipassana course. First, one must abstain from any action, physical or vocal, which disturbs the peace and harmony of others. One cannot work to liberate oneself from defilements in the mind while at the same time continuing to perform deeds of body and speech which only multiply those defilements. Therefore a code of morality is the essential first step of the practice. One undertakes not to kill, not to steal, not to commit sexual misconduct, not to speak lies, and not to use intoxicants. By abstaining from such actions, one allows the mind to quiet down.

　　The next step is to develop some mastery over this wild mind, by training it to remain fixed on a single object, the breath. One tries to keep one”s attention on the respiration for as long as possible. This is not a breathing exercise; one does not regulate the breath. Instead one observes the natural respiration as it is, as it comes in, as it goes out. In this way one further calms the mind, so that it is no longer overpowered by violent negativities. At the same time, one is concentrating the mind, making it sharp and penetrating, capable of the work of insight.

　　These first two steps of living a moral life and controlling the mind are very necessary and beneficial in themselves. But they will lead to self-repression unless one takes the third step: purifying the mind of defilements, by developing insight into one”s own nature. This, really, is Vipassana: experiencing one”s own reality, through the systematic and dispassionate observation of the ever-changing mind-matter phenomenon manifesting itself as sensations within oneself. This is the culmination of the teaching of the Buddha: self-purification through self-observation.

　　This can be practised by one and all. The disease is not sectarian, therefore the remedy cannot be sectarian: it must be universal. Everyone faces the problem of suffering. When one suffers from anger, it is not Buddhist anger, Hindu anger, Christian anger. Anger is anger. Due to anger, when one becomes agitated, it is not a Christian agitation, or Hindu, or Buddhist agitation. The malady is universal. The remedy must also be universal.

　　Vipassana is such a remedy. No one will object to a code of living which respects the peace and harmony of others. No one will object to developing control of the mind. No one will object to developing insight into one”s own reality, by which it is possible to free the mind of negativities. It is a universal path. It is not a cult. It is not a dogma. It is not blind faith.

　　Observing the reality as it is, by observing truth inside this is knowing oneself at the actual, experiential level. And as one practises, one starts coming out of the misery of defilements. From the gross, external apparent truth, one penetrates to the ultimate truth of mind and matter. Then one transcends that and experiences a truth which is beyond mind and matter, beyond time and space, beyond the conditioned field of relativity: the truth of total liberation from all defilements, all impurities, all suffering. Whatever name one gives this ultimate truth is irrelevant. It is the final goal of everyone.

　　May all of you experience this ultimate truth. May all people everywhere come out of their defilements, their misery. May they enjoy real happiness, real peace, real harmony.

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