..續本文上一頁-- ”This is the disbanding of this entire mass of stress.” The words, ”evametassa kevalassa” -- ”all things mentioned here” -- have absolutely disbanded. This is called disbanding in full measure.

　　When we disband defilement, craving, and unawareness, when we disband the world of rebirth, where do we disband it if not in the mind, which is the essence of the world of rebirth, the essence of unawareness, the essence of birth, aging, illness, and death. The seeds of birth, aging, illness, and death -- namely, passion and craving, with unawareness as their ringleader -- lie only here in the mind. When they are completely scattered from the mind, there is simply ”nirodho hoti” -- ”This is the disbanding...”

　　This, then, is the work of the practice in line with the principles of the Buddha”s teachings. From the time of the Buddha down to the present, these principles have remained constant. There are no deficiencies or excesses in the principles of the Dhamma taught by the Buddha that would make it unable to keep up with the tricks and deceits of the various forms of defilement. This is why it”s called the middle way: the Dhamma always appropriate for curing every sort of defilement to the point where defilement no longer remains. This is how you should understand the power of the middle way. Hold to this path in your practice, because release from suffering and stress is something with a value transcending all three levels of existence. And what do we see in any of the three levels of existence that is more fantastic than the release of the heart from all suffering and stress

　　 When we see this clearly with our reason, our efforts in the practice will be able to advance. We”ll be ready to die in the battle. If it means death, then go ahead and die -- die in the battle for victory over the defilements that have smothered the heart for so long. There is no teaching, no tool at all that can attack the defilements and strike them down like the middle way taught by the Lord Buddha.

　　For this reason, we can be secure and confident in the words, ”Buddham saranam gacchami” -- ”I go for refuge in the Buddha” -- in that he practiced so that both the causes and the results -- everything of every sort -- were perfect and complete, before taking the Dhamma to teach the world. ”Svakkhato bhagavata dhammo” -- ”The Dhamma of the Blessed One is well taught.” He taught it well in every facet from having comprehended and seen the truth of every thing of every sort. ”Sangham saranam gacchami” -- ”I go for refuge in the Sangha.” The Noble Disciples who practiced in line with the principles of the Buddha”s Dhamma -- without slacking or weakening, enabling themselves to expel defilement from their hearts, making their hearts superlative and becoming our refuge -- did so without going outside the principles of this middle way. So I ask that you listen to this and take it to heart. Don”t set your heart on the deceitful and counterfeit issues filling the world of rebirth. Set your heart on the truth of the Dhamma, the truth of the practice. You will see the truth continually appearing in your heart in the midst of all the counterfeit things in the heart and throughout the world. Don”t harbor any doubts, for that would be to linger over the defilements that know no end.

　　In practicing the Dhamma, aim at the qualities of the heart -- virtue, concentration, and discernment -- more than at material things. As for material things, if we have just enough to get by, that”s plenty enough. Wherever you go... We are born from human beings. We monks come from people. People have homes; we monks need places to stay -- enough to provide ordinary shelter -- but they should be just enough to get by. Don”t make them fancy. Don”t go competing with the world outside. That wo…

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