..续本文上一页, happiness or suffering we”re aware of it. We must know these things before we can transcend the world, because the world is within us.

　　When we”re free of these things it”s just like leaving a house. When we enter a house what sort of feeling do we have

　　 We feel that we”ve come through the door and entered the house. When we leave the house we feel that we”ve left it, we come into the bright sunlight, it”s not dark like it was inside. The action of the mind entering the worldly dhammas is like entering the house. The mind which has destroyed the worldly dhammas is like one who has left the house.

　　So the Dhamma practitioner must become one who witnesses the Dhamma for himself. He knows for himself whether the worldly dhammas have left or not, whether or not the path has been developed. When the path has been well developed it purges the worldly dhammas. It becomes stronger and stronger. Right view grows as wrong view decreases, until finally the path destroys defilements — either that or defilements will destroy the path!

　　Right view and wrong view, there are only these two ways. Wrong view has its tricks as well, you know, it has its wisdom — but it”s wisdom that”s misguided. The meditator who begins to develop the path experiences a separation. Eventually it”s as if he is two people — one in the world and the other on the path. They pide, they pull apart. Whenever he”s investigating there”s this separation, and it continues on and on until the mind reaches insight, vipassana.

　　Or maybe it”s vipassanu! 15 Having tried to establish wholesome results in our practice, seeing them, we attach to them. This type of clinging comes from our wanting to get something from the practice. This is vipassanu, the wisdom of defilements (i.e., "defiled wisdom"). Some people develop goodness and cling to it, they develop purity and cling to that, or they develop knowledge and cling to that. The action of clinging to that goodness or knowledge is vipassanu, infiltrating our practice.

　　So when you develop vipassana, be careful! Watch out for vipassanu, because they”re so close that sometimes you can”t tell them apart. But with right view we can see them both clearly. If it”s vipassanu there will be suffering arising at times as a result. If it”s really vipassana there”s no suffering. There is peace. Both happiness and unhappiness are silenced. This you can see for yourself.

　　This practice requires endurance. Some people, when they come to practice, don”t want to be bothered by anything, they don”t want friction. But there”s friction the same as before. We must try to find an end to friction through friction itself! So, if there”s friction in your practice, then it”s right. If there”s no friction it”s not right, you just eat and sleep as much as you want. When you want to go anywhere or say anything you just follow your desires. The teaching of the Buddha grates. The supermundane goes against the worldly. Right view opposes wrong view, purity opposes impurity. The teaching grates against our desires.

　　There”s a story in the scriptures about the Buddha, before he was enlightened. At that time, having received a plate of rice, he floated that plate on a stream of water, determining in his mind, "If I am to be enlightened, may this plate float against the current of the water." The plate floated upstream! That plate was the Buddha”s right view, or the Buddha-nature that he became awakened to. It didn”t follow the desires of ordinary beings. It floated against the flow of his mind, it was contrary in every way.

　　These days, in the same way, the Buddha”s teaching is contrary to our hearts. People want to indulge in greed and hatred but the Buddha won”t let them. They want to be deluded but the Buddha destroys delusion. So the mind of the Buddha is contr…

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