..續本文上一頁lly have to make our mind strong - we have to train it to be strong.

　　Some people say meditation is just sitting around and closing the eyes. They don”t know - but we know.

　　There are permanently contacts happening on our sense doors (ayatthana) and the mind door. While one sits, there are contacts at our mind - door, we call them "Dhamma-arammana”. There might be thoughts about the past and the future or there are hindrances arising. We have to face them and try to cut them off. If we can do this then the mind will become strong.

　　Whatever contact arises at one of our sense doors (ayatthana) we will have a strong mind and will be able to let go. We will be able to keep a cool and detached mind. This is practicing "Kammatthana" in a correct way. We know whatever contact arises - it stays for a while and then it has to disappear.

　　One will know everything is impermanent and everything that is impermanent is suffering. Because it is impermanent one understands that it can not be a self (a self should be something that is not changing - it”s something permanent). The meditator will see that there is nothing to be found, which is not subject to arising and ceasing. There is no one to be found - whether oneself nor someone else. This is anatta - non-self.

　　There is no other religion teaching about anatta. Only Buddhism teaches about anatta - the non-self. So every time we practice meditation we can be proud and joyful because we know we are on the right path. We have confidence in the Buddha and his teaching (Dhamma) and in those that practiced and realized his teaching (Sangha). We have confidence in the triple gem.

　　We don”t have a weak mind as we have a weak body. We think of the Buddha, the Dhamma and the Sangha and of their virtue. This will increase our mental strength and we will not be weak.

　　We are confident that the Dhamma which the Buddha realized and taught is the real Dhamma, the Ariyadhamma, the Dhamma of the noble One”s. Whoever follows and practices that Dhamma will know the truth and see the truth.

　　The witnesses for this truth are those noble One”s who have followed the teaching and realized it. Those who saw the truth and know the truth and became enlightened One”s (Arahant) - those who understood the four noble truths (Ariyasacca).

　　When the Buddha taught the Dhamma for the first time (Dhammacakkapavatana Sutta) he taught it to the five ascetics who where his attendants while he was practicing strict austerity. He taught them the truth of suffering (dukkha).

　　A meditator should not escape or try to avoid suffering. The Buddha taught that a meditator should know whether suffering arises from the body or from the mind. If the suffering arises in the body, what goes on in the mind

　　 If the suffering arises in the mind has it an effect on the body

　　 For some - suffering arises in their body but their mind does not suffer. For some suffering arises in the mind and they let their body suffer too.

　　That”s why the Buddha wants us to see the suffering very clear, know suffering very well. We should see the suffering to its utmost level.

　　What the Buddha wants us to escape from, what He wants us to cut off, is the cause of suffering (Samuddhaya).

　　What now is the cause of suffering

　　We have a head that lets headaches arise.

　　Why do we have stomachaches

　　 Because we have a stomach.

　　Why do we have pain in our legs

　　 Because we have legs.

　　That means suffering arises because this body is born and because there is this mind (Citta). There is birth, then the thing lasts for a while - which is when we experience pain and suffering - and than it ceases.

　　So we have to stop birth.

　　We should not fear the suffering. If we sit in meditation and we experience pain - we should watch that pain. We are aware of the sufferi…

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