..續本文上一頁rmous respect for that which is the highest of all. As it is said in the Ratana-Sutta: "Na tena dhammena samatthi kinci" -- "There is nothing equal to the Dhamma. of the Buddha" (Sutta-Nipata, v.225). Once one realizes that it is more valuable than anything else in the whole world, one would never transgress in the realm of virtue, one would never hurt, devalue, or demean virtue.

　　As virtue becomes strong in the practitioner, concentration happens by itself. It happens simply because the mind becomes pure. Pure means free from defilements. It is actions which defile the mind, actions of body and speech, and also the thoughts which precede visible actions. The practice of virtue is getting hold of the mind which is being defiled by habitual patterns of unskilful reactions, the reactions of a crazy person, the reactions of a person who just cannot see. The mind is covered up with "grease" and "dust" so it can not really see its own welfare. The practice of virtue is the first shining and cleaning up of the mind, getting rid of the accumulated dust and grime of many lifetimes.

　　Those beings who walk in virtue, who speak and act kindly and wisely, seem, as it were, to have no hurt and harm in them. They radiate a beauty, a magnetic attraction, which comes from the inner happiness that they experience through their unblemished virtue. Each practitioner of this path should know that happiness, but it will only be known if it is pointed out. If a virtuous person takes the time to look into his or her mind, to turn the apparatus of perception inward, he or she will see that their virtue is very pure, the virtue of the Buddha, and thus will gain more faith and confidence in the Buddha”s teachings.

　　On this path towards enlightenment one passes through different stages, and each of those stages brings its own happiness. These happy feelings are little confirmations that this path is leading in the right direction. They give encouragement, and one can ask, "If this is the happiness which I have achieved so far, what is the happiness which lies on the next stage

　　" Be warned, however, that the defilements make one turn away from that which is pure towards that which is impure. One should make a deliberate effort to notice that pure, subtle, and refined happiness born of an unblemished lifestyle, a life of harmlessness.

　　Maybe you consider your state of virtue not yet to be perfect. But enough perfection is there; enough days and hours are spent in pure livelihood, pure speech, and pure action, that you should notice the result is unblemished happiness inside. Turn to that; recognise it, and you will be affirm it. This will give you extra confidence in the Buddha”s teachings about the mind and about the right practice of body and speech.

　　Sense Restraint

　　As one develops virtue and restraint born of virtuous conduct, one realises that the way to achieve perfection in virtue is by restraining the senses. As virtue and restraint born of virtuous conduct is developed, one realizes that the way to achieve perfection in virtue is by restraining the senses. One has to restrain oneself in speaking, looking, and listening. Why listen to every conversation around you

　　 "What do they say

　　 What are they doing

　　" It doesn”t concern you. It”s much more beneficial to turn away from the activities of people. One doesn”t even look at what is happening outside; instead one looks and listens to the activities inside oneself. This is what is called restraint. Instead of the senses turning outside, the start to turn inside and "look" at their own activity.

　　As the senses become more restrained, one starts to experience one of the first stages of happiness born of peace. This is the happiness born of peace, the happiness born of restraint, the happiness born when the …

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