"...Meditation means to make the mind peaceful in order to let wisdom arise... To put it shortly, it”s just a matter of happiness and unhappiness. Happiness is pleasant feeling in the mind, unhappiness is just unpleasant feeling. The Buddha taught to separate this happiness and unhappiness from the mind..."
The Peace Beyond
It”s of great importance that we practice the Dhamma. If we don”t practice, then all our knowledge is only superficial knowledge, just the outer shell of it. It”s as if we have some sort of fruit but we haven”t eaten it yet. Even though we have that fruit in our hand we get no benefit from it. Only through the actual eating of the fruit we really know its taste.
The Buddha didn”t praise those who merely believe others, he praised the person who knows within himself. Just as with that fruit, if we have tasted it already, we don”t have to ask anyone else if it”s sweet or sour. Our problems are over. Why are they over
Because we see according to the truth. One who has realized the Dhamma is like one who has realized the sweetness or sourness of the fruit. All doubts are ended right here.
When we talk about Dhamma, although we may say a lot, it can usually be brought down to four things. They are simply to know suffering, to know the cause of suffering, to know the end of suffering and to know the path of practice leading to the end of suffering. This is all there is. All that we have experienced on the path of practice so far comes down to these four things. When we know these things, our problems are over.
Where are these four things born
They are born just within the body and the mind, nowhere else. So why is the Dhamma of the Buddha so broad and expansive
This is so in order to explain these things in a more refined way, to help us to see them.
When Siddhattha Gotama was born into the world, before he saw the Dhamma, he was an ordinary person just like us. When he knew what he had to know, that is the truth of suffering, the cause, the end and the way leading to the end of suffering, he realized the Dhamma and became a perfectly Enlightened Buddha.
When we realize the Dhamma, wherever we sit we know Dhamma, wherever we are we hear the Buddha”s teaching. When we understand Dhamma, the Buddha is within our mind, the Dhamma is within our mind, and the practice leading to wisdom is within our own mind. Having the Buddha, the Dhamma and the Sangha within our mind means that whether our actions are good or bad, we know clearly for ourselves their true nature. It was thus that the Buddha discarded worldly opinions, he discarded praise and criticism. When people praised or criticized him he just accepted it for what it was. These two things are simply worldly conditions so he wasn”t shaken by them. Why not
Because he knew suffering. He knew that if he believed in that praise or criticism they would cause him to suffer.
When suffering arises it agitates us, we feel ill at ease. What is the cause of that suffering
It”s because we don”t know the Truth, this is the cause. When the cause is present, then suffering arises. Once arisen we don”t know how to stop it. The more we try to stop it, the more it comes on. We say, "Don”t criticize me," or "Don”t blame me". Trying to stop it like this, suffering really comes on, it won”t stop.
So the Buddha taught that the way leading to the end of suffering is to make the Dhamma arise as a reality within our own minds. We become one who witnesses the Dhamma for himself. If someone says we are good we don”t get lost in it; they say we are no good we don”t get lost in it; they say we are no good and we don”t forget ourselves. This way we can be free. "Good" and "evil" are just worldly dhammas, they are just states of mind. If we follow them our mind becomes the world, w…
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