..續本文上一頁 They”re never disappointed. The fact that one who has seen the truth is giving the explanation makes all the difference.

　　A moment ago I began by mentioning a delight in the Dhamma. What I have just been talking about is the same sort of thing: finding pleasure in the Dhamma, continual pleasure, through listening to it constantly. In the same way, when we practice the Dhamma constantly, the results — the flavor and nourishment that come from the practice — increase continually, becoming more and more solid and substantial in the heart.

　　Especially in the practice of centering the mind: The mind is calm, tranquil, contented, and relaxed. Its thoughts don”t go meddling with anything outside. It”s as if the world didn”t exist, because our attention isn”t involved with it. There”s simply the Dhamma to be contemplated and practiced so as to give rise to more and more steadiness and strength.

　　And on the level of discernment, no matter how broad or narrow our investigation of the many phenomena in the world may be, it is exclusively for the sake of the Dhamma, for the sake of self-liberation. We thus become thoroughly engrossed, day and night. The more strongly our heart is set on the Dhamma, the greater its stamina and courage. It has no concern for life itself, no worries about its living conditions or anything external. Its only support is the guiding compass of the Dhamma. Whether we are sitting, lying down, or whatever, the heart is engrossed in its persistent efforts in practicing the Dhamma. On the level of concentration, it is engrossed in its stillness of mind. On the level of discernment, it is engrossed in its explorations of the Dhamma from various angles for the sake of removing defilement, step by step, as it investigates.

　　Peace of heart is thus possible in each stage of persisting with the practice. The more quiet and secluded the place, the more conspicuously this awareness stands out. Even knowledge in the area of concentration stands out in our inner awareness. It stands out for its stillness. In the area of discernment, our knowledge stands out for the shrewdness and ingenuity of the mind as it explores without ceasing — except when resting in the stillness of concentration — just as water from an artesian well flows without ceasing during both the wet season and the dry.

　　When phenomena make contact with the mind — or even when they don”t — a mind already inclined to discernment is bound to investigate, peering into every nook and cranny, gaining understanding step by step. For example, when we are first taught mindfulness immersed in the body (kayagata-sati), it seems superficial — because the mind is superficial. It has no footing, no mindfulness, no discernment. It hasn”t any principles — any Dhamma — to hold to. Whatever it hears doesn”t really go straight to the heart, because the mind is buried way down there, deep under the belly of defilement.

　　But once it develops principles and reasonability within itself, then — especially when we”re sitting in meditation in a quiet place, investigating the body — the whole body seems clear all the way through. That”s how it really feels to a person meditating on this level. It”s really enthralling. Whether we”re contemplating the skin or the body”s unattractiveness, it appears extremely clear, because that”s the way its nature already is — simply that our mind hasn”t fallen in step with the truth and so is constantly taking issue with it.

　　So. Now that the mind can develop stillness and investigate using its discernment, let”s take it on a meditation tour, exploring the body: our five khandhas. We can travel up to the head, down to the feet, out to the skin, into the muscles, tendons, and bones to see how all the parts are related and connected by their nature.

　　As the …

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