..續本文上一頁ight, and Nibbana. Here the conceptual mind has to be dropped.

　　But first of all, this has to be taken on faith -- faith in the teachings of the Buddha the Noble Disciples. What I mean by faith is that one values the teachings of the Buddha so much that one allows them to go inside of the mind. One day when one is close to concentration or insight, those teachings will come up to bear its fruit, and one will give up the conceptual mind.

　　That which creates conceptual entanglement is called persification (Papanca), a coarser form of craving. Having given up Papanca, the mind becomes still and peaceful; one could say that the language of the self, the ego, is these thoughts and concepts and the only way one can be see this ego is first to make it shut up.

　　So one doubts this conceptual mind and instead one develops the mind of faith in the Buddha”s teaching, which says that this path can only lead one way only. The conceptual mind might say: "I can”t do it, it”s too hard for me". But that”s the talk of the ego getting scared, the talk of Mara,3 who is on the defensive, rattled by our progress on the path to Nibbana. Instead of believing in the conceptual mind, the mind of Mara, one trusts the word of the Buddha and the advice of the Noble Disciples. One puts aside those conceptional doubts, lets them go, and pushes them away. One goes beyond them, and finds that the Buddha was wise and enlightened: he did teach the Dhamma., and that Dhamma. works. This is especially clear when the mind becomes peaceful.

　　Push out the conceptual mind and arouse the mind of faith. Let go. Let go of the ordering, the assessing of the situation, and the thinking of what to do next. Let the Dhamma. take over; and let natural course of the practise take over. If you have been practicing virtue, sense restraint, and mindfulness, you have the basis for concentration; so let go and let concentration happen. Allow the mind just to concentrate, to revert to what we might call its natural state -- the seeking of satisfaction and comfort within itself rather than outside.

　　The mind then becomes self sufficient, self comforting, and self sustaining, so that the door from the mind to the five external sense is cut off, and the mind does not go out to the five senses. Instead it remains immersed in itself, in a radiant joy. One experiences this, one delights in it, and it is wise and good to delight in it. One has faith in the Buddha, who said that this is a delight has no underlying tendencies of craving and lust.

　　The Beginnings of Craving

　　Just as one leaves these states of concentration, one can experience the beginnings of craving, the beginnings of the mind which goes out to seek for satisfaction. As an arm reaches out for a cup of tea (or whatever it thinks to be joy), one sees how stupid this craving is. Craving has its measure of delight: the anticipation, the joy of activity, the doing, making, becoming, and controlling. But this is delusive joy. One sees craving going out, and one sees its results.

　　When one is developing insight based on these powerful states of concentration, something like craving, instead of appearing as an idea or concept, appears like an animal, emerging from the mind and going out. One sees this very clearly; also one can very clearly understand the dangers. The coarse mind can only see what is coarse and superficial. The subtle mind, however, can see the subtle.

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　　One understands the very source and essence of craving: why it works, why the mind delights in it, and the consequences of that delighting. Then the mind can develop repulsion towards craving itself, repulsion to these "animals" which emerges from the mind and go out promising happiness and joy, but afterwards come back to bite and torment the mind. Craving is unfaith…

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