..续本文上一页isen. So it is not desire! It is not something that we create in the mind but it is the end of that which began, the death of that which is born. Therefore, cessation is not a self — it does not come about from a sense of ”I have to get rid of things”, but when we allow that which has arisen to cease. To do that, one has to abandon craving — let it go. It does not mean rejecting or throwing away but abandoning means letting go of it.

　　Then, when it has ceased, you experience nirodha — cessation, emptiness, non-attachment. Nirodha is another word for Nibbana. When you have let something go and allowed it to cease, then what is left is peace.

　　You can experience that peace through your own meditation. When you”ve let desire end in your own mind, that which is left over is very peaceful. That is true peacefulness, the Deathless. When you really know that as it is, you realise nirodha sacca, the Truth of Cessation, in which there”s no self but there”s still alertness and clarity. The real meaning of bliss is that peaceful, transcendent consciousness.

　　If we do not allow cessation, then we tend to operate from assumptions we make about ourselves without even knowing what we are doing. Sometimes, it is not until we start meditating that we begin to realise how in our lives so much fear and lack of confidence come from childhood experiences. I remember when I was a little boy, I had a very good friend who turned on me and rejected me. I was distraught for months after that. It left an indelible impression on my mind. Then I realised through meditation just how much a little incident like that had affected my future relationships with others — I always had a tremendous fear of rejection. I never even thought of it until that particular memory kept rising up into my consciousness during meditation. The rational mind knows that it is ridiculous to go around thinking about the tragedies of childhood. But if they keep coming up into consciousness when you are middle-aged, maybe they are trying to tell you something about assumptions that were formed when you were a child.

　　When you begin to feel memories or obsessive fears coming up in meditation, rather than becoming frustrated or upset by them, see them as something to be accepted into consciousness so that you can let them go. You can arrange your daily life so that you never have to look at these things; then the conditions for them to actually arise are minimal. You can dedicate yourself to a lot of important causes and keep busy; then these anxieties and nameless fears never become conscious — but what happens when you let go

　　 The desire or obsession moves — and it moves to cessation. It ends. And then you have the insight that there is the cessation of desire. So the third aspect of the Third Noble Truth is: cessation has been realised.

　　REALISATION

　　This is to be realised. The Buddha said emphatically: ”This is a Truth to be realised here and now.” We do not have to wait until we die to find out if it”s all true — this teaching is for living human beings like ourselves. Each one of us has to realise it. I may tell you about it and encourage you to do it but I can”t make you realise it!

　　Don”t think of it as something remote or beyond your ability. When we talk about Dhamma or Truth, we say that it is here and now, and something we can see for ourselves. We can turn to it; we can incline towards the Truth. We can pay attention to the way it is, here and now, at this rime and this place. That”s mindfulness — being alert and bringing attention to the way it is. Through mindfulness, we investigate the sense of self, this sense of me and mine: my body, my feelings, my memories, my thoughts, my views, my opinions, my house, my car and so on.

　　My tendency was self-disparagement so, fo…

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