..續本文上一頁f removing defilement -- for example, the work of sitting and walking meditation, the work of guarding the heart with mindfulness, using mindfulness and discernment continually to investigate and contemplate the different kinds of good and bad things making contact with us at all times. This is called building the path within the heart.

　　When we bring the path out to contend with our adversary -- the origin of stress -- what facet is the adversary displaying

　　 The facet of love

　　 What does it love

　　 What exactly is the object it loves

　　 Here we focus mindfulness and discernment in on unraveling the object that”s loved. What is the object in actuality

　　 Unravel it so as to see it through and through, being really intent in line with the principles of mindfulness and discernment. Reflect back and forth, again and again, so as to see it clearly. The object that”s loved or lovable will fade away of its own accord because of our discernment. Mindfulness and discernment wash away all the artifice, all that is counterfeit in that so-called love step by step until it is all gone. This is the discernment we build up in the heart to wash away all the artifices, all the filth with which the defilements plaster things inside and out.

　　Outside, they plaster these things on sights, sounds, smells, tastes, and tactile sensations. Inside, they plaster them on labels -- sañña -- that go out our eyes... They plaster things beginning with our eyes, ears, nose, tongue, and body, stage by stage. There”s nothing but the plaster of defilement. When we meet with these things, seeing them or hearing them, sañña -- labels and interpretations -- and sankhara -- thought-formations -- appear in the mind. These continue plastering layer on layer.

　　For this reason, we must use discernment to investigate. Whatever is plastered outside, wash that plastering away. Then turn around to wash away the plastering inside. When we have seen these things clearly with discernment, how can discernment help but turn to find the important culprit, the deceiver inside

　　 It has to turn inside. In using mindfulness and discernment, this is how we must use them. When we investigate, this is how we investigate -- and we do it earnestly. This is Right Activity in the area of the practice.

　　Right Speech: As I”ve said before, we speak in line with the ten topics of effacement (sallekha-dhamma). We don”t bring matters of the world, politics, commerce, matters of women and men, matters of defilement and craving to converse among ourselves so as to become distracted and conceited, piling on more defilement and stress, in line with the things we discuss. With the topics of effacement -- that”s what the Buddha called them -- we speak of things that will strengthen our will to make persistent effort, making us convinced and inspired with the Dhamma. At the same time, these topics are warnings against heedlessness and means of washing away the various kinds of defilement when we hear them from one another. This is Right Speech in the area of the practice.

　　Right Livelihood: Feed your heart with Dhamma. Don”t bring in poison -- greed, anger, delusion, or lust -- to feed the heart, for these things will be toxic, burning the heart and making it far more troubled than any poisonous substances could. Try to guard your heart well with mindfulness and discernment. The savor of the Dhamma, beginning with concentration as its basis, will appear as peace and calm within the heart in proportion to the levels of concentration. Then use discernment to unravel the various things that the mind labels and interprets, so as to see them clearly step by step. This is called Right Livelihood -- guarding the heart rightly, feeding it correctly with the nourishment of the Dhamma, and …

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