..續本文上一頁l it”s good, and then better, and then even better, continually, because we don”t stop. This work is our work, which we do for the sake of Dhamma. It”s not lazy work, which is the work of the defilements. The results of the work will then appear step by step because we do it without ceasing.

　　This is how it is with the work of meditation. When it”s easy, we do it; when it”s hard, we do it — because it”s work that ought to be done. If we don”t do it, who will do it for us

　　 When the fires of pain and suffering are consuming the heart because of the thoughts we form and accumulate, why don”t we complain that it”s hard

　　 When we accumulate defilement to cause stress and anxiety to the heart, why don”t we feel that it”s difficult

　　 Why don”t we complain about the stress

　　 Because we”re content to do it. We”re not bothered with whether it”s easy or hard. It simply flows — like water flowing downhill. Whether it”s hard or not, it simply flows on its own, so that we don”t know whether it”s hard or not. But when we force ourselves to do good, it”s like rolling a log uphill. It”s hard because it goes against the grain.

　　In relinquishing the sufferings, big and small, to which the mind submits in the course of the cycle of rebirth, some of the work just naturally has to be difficult. Everyone — even those who have attained the paths, the fruitions, and nibbana easily — has found it hard at first. When we reach the stage where it should be easy, it”ll have to be easy. When we reach the stage we call hard, it”ll have to be hard, but it won”t always be hard like this. When the time comes for it to be light or easy, it”s easy. And especially when we”ve come to see results appearing step by step, the difficulty disappears on its own, because we”re completely ready for it, with no concern for pleasure or pain. We simply want to know, to see, to understand the things on which our sights are set.

　　Study. We should study the elements and khandhas. We should keep watch on the elements and khandhas coming into contact with us. This is an important principle for all meditators. We should keep watch on them all the time because they keep changing all the time. They”re ”aniccam” all the time, ”dukkham” all the time, without respite, without stop.

　　Investigate. We should keep trying to see their affairs as they occur within us, until we”re adept at it. As we keep investigating again and again, the mind will gradually come to understand more and more profoundly, straight to the heart. The heart will gradually let go, of its own accord. It”s not the case that we investigate once and then stop, waiting to rake in the results even though the causes aren”t sufficient. That”s not how it works.

　　All forms of striving for the good — such as meditating — have to go against the grain of the defilements. All of the great meditation masters, before becoming famous and revered by the world, survived death through great efforts. If this were easy work, how could we say they survived death

　　 It had to be heavy work that required that they exert themselves to the utmost. Most of these masters have since passed away. Only a few are left. We hope to depend on them, but their bodies are ”aniccam.” We can depend on them only for a period, only for a time, and then we are parted, as we have seen at present.

　　So we should try to take their teachings inward, as our masters, always teaching us inside. Whatever they have taught, we should take inward and put into practice. This way we can be said to be staying with our teachers at all times, just as if we were to be with the Buddha, Dhamma, and Sangha everywhere and always.

　　Our own practice is the primary mainstay on which we can rely with assurance. Depending on a teacher isn”t certain or sure. We are bound to be parted. If he doesn…

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