..续本文上一页ever there”s a dead animal, wherever there”s something rotten, that”s where they”ll go. You don”t need to call them-- they just go. Wrong view is like that. It delights in that kind of thing. The stinking and rotten is what smells good to it. It”s bogged down and immersed in that.

　　What”s sweet-smelling to a bee is not sweet to a fly. The fly doesn”t see anything good or valuable in it and has no craving for it. There is difficulty in practice, but in anything we undertake, we have to pass through difficulty to reach ease. In Dharma practice, we begin with the truth of dukkha, the pervasive unsatisfactoriness of existence. But as soon as we experience this, we lose heart. We don”t want to look at it. Dukkha is really the truth, but we want to get around it somehow. It”s similar to the way we don”t like to look at old people, but prefer to look at those who are young.

　　If we don”t want to look at dukkha, we will never understand dukkha, no matter how many births we go through. Dukkha is noble truth. If we allow ourselves to face it, then we will start to seek a way out of it. If we are trying to go somewhere and the road is blocked, we will think about how to make a pathway. Working at it day after day, we can get through. When we encounter problems, we develop wisdom like this. Without seeing dukkha, we don”t really look into and resolve our problems; we just pass them by indifferently.

　　My way of training people involves some suffering, because suffering is the Buddha”s path to enlightenment. He wanted us to see suffering, and to see origination, cessation, and the path. This is the way out for all the aryas, the awakened ones. If you don”t go this way, there is no way out. The only way is knowing suffering, knowing the cause of suffering, knowing the cessation of suffering, and knowing the path of practice leading to the cessation of suffering. This is the way that the aryas, beginning with stream entry, were able to escape. It”s necessary to know suffering.

　　If we know, we will see it in everything we experience. Some people feel that they don”t really suffer much. But practice in Buddhism is for the purpose of freeing ourselves from suffering. What should we do not to suffer anymore

　　 When dukkha arises, we should investigate to see the causes of its arising. Then once we know that, we can practice to remove those causes. Suffering, origination, cessation--in order to bring it to cessation, we have to understand the path of practice. Then once we travel the path to fulfillment, dukkha will no longer arise. In Buddhism, this is the way out.

　　Opposing our habits creates some suffering. But generally we are afraid of suffering, and if something will make us suffer, we don”t want to do it. We are interested in what appears to be good and beautiful, but we feel that anything involving suffering is bad. It”s not like that. Suffering is saccadhamma, truth. If there is suffering in the heart, it becomes the cause that makes you think about escaping. It leads you to contemplate. You won”t sleep so soundly, because you will be intent on investigating to find out what is really going on, trying to see causes and their results.

　　Happy people don”t develop wisdom. They are asleep. It”s like a dog that eats its fill. After that it doesn”t want to do anything. It can sleep all day. It won”t bark if a burglar comes-- it”s too full, too tired. But if you only give it a little food, it will be alert and awake. If someone tries to come sneaking around, it will jump up and start barking. Have you seen that

　　We humans are trapped and imprisoned in this world and have troubles in such abundance, and we are always full of doubts, confusion, and worry. This is no game. It”s really something difficult and troublesome. So there”s something w…

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