..续本文上一页see the true characteristics of the world. We call this the arising of wisdom.

　　The Arising of Wisdom

　　Wisdom is to see the truth of the various manifestations of body and mind. When we use our trained and concentrated minds to examine the five khandas, we will see clearly that both body and mind are impermanent, unsatisfactory and soul-less. In seeing all compounded things with wisdom we do not cling or grasp. Whatever we receive, we receive mindfully. We are not excessively happy. When things of ours break up or disappear, we are not unhappy and do not suffer painful feelings -- for we see clearly the impermanent nature of all things. When we encounter illness and pain of any sort, we have equanimity because our minds have been well trained. The true refuge is the trained mind.

　　All of this is known as wisdom which knows the true characteristics of things as they arise. Wisdom arises from mindfulness and concentration. Concentration arises from a base of morality or virtue. All of these things, morality, concentration and wisdom, are so inter-related that it is not really possible to separate them. In practice it can be looked at in this way: first there is the disciplining of the mind to be attentive to breathing. This is the arising of morality. When mindfulness of breathing is practiced continuously until the mind is quiet, this is the arising of concentration. Then examination showing the breath as impermanent, unsatisfactory and not-self, and the subsequent non-attachment, is the arising of wisdom. Thus the practice of mindfulness of breathing can be said to be a course for the development of morality, concentration and wisdom. They all come together.

　　When morality, concentration and wisdom are all developed, we call this practicing the Eightfold Path which the Buddha taught as our only way out of suffering. The Eightfold Path is above all others because if properly practiced it leads directly to Nibbana, to peace. We can say that this practice reaches the Buddha-Dhamma truly and precisely.

　　Benefits from Practice

　　When we have practiced meditation as explained above, the fruits of practice will arise in the following three stages:

　　First, for those practitioners who are at the level of "Buddhist be faith," there will arise increasing faith in the Buddha, Dhamma and Sangha. This faith will become the real inner support of each person. Also, they will understand the cause-and-effect nature of all things, that wholesome action brings wholesome result and that unwholesome action brings unwholesome result. So for such a person there will be a great increase in happiness and mental peace.

　　Second, those who have reached the noble attainments of Stream-Winner, Once-Returner or Non-Returner, have unshakable faith in the Buddha, Dhamma and Sangha. They are joyful and are pulled towards Nibbana.

　　Third, for those Arahats or Perfected Ones, there will be the happiness free from all suffering. These are the Buddhas, free from the world, complete in the Faring of the Holy Way.

　　We all have had the good fortune to be born as human beings and to hear the Teachings of the Buddha. This is an opportunity that millions of other beings do not have. Therefore do not be careless or heedless. Hurry and develop merits, do good and follow the path of practice in the beginning, in the middle and in the highest levels. Don”t let time roll by unused and without purpose. Try to reach the truth of the Buddha”s Teachings even today. Let me close with a Lao folk-saying: "Many rounds of merriment and pleasure past, soon it will be evening. Drunk with tears now, rest and see, soon it will be too late to finish the journey."

　　A Gift of Dhamma

　　(A Discourse delivered to the assembly of Western Monks, Novices and Lay-disciples at Bung Wai …

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