..续本文上一页should practice correctly. There are so many methods of meditation you can practice, but the point is that it should be leading you to letting go, to cessation, to making an end of grasping attachment. It”s just like people in the world earning their livelihoods in various ways. There are farmers, businesspeople, civil servants, engineers, factory workers producing all sorts of goods; and it is all summarized as earning a living. Here it”s the same for us; we call it practicing Dharma.

　　So, where is the Dharma

　　 The entire Dharma is sitting here with us. When you”ve gotten old, don”t think that”s something wrong. When your back is aching, don”t think that”s some kind of mistake. If your stomach hurts, don”t think that”s something wrong. If you are suffering, don”t think that”s wrong. If you”re happy, don”t think that”s wrong. All of this is Dharma. Suffering is merely suffering. Happiness is merely happiness. Hot is merely hot. Cold is merely cold. It”s not that "I am happy, I am suffering, I am good, I am bad, I gained something, I lost something." What is there that can be lost by a person

　　 There”s nothing at all. Gaining something is Dharma. Losing it is Dharma. Being happy and comfortable is Dharma. Being ill at ease is Dharma. It means not grasping onto all these conditions, but recognizing what they are. If you have happiness, you realize, "Oh! Happiness is not permanent." If you are suffering, you realize, "Oh! Suffering is not permanent." "Oh, this is really good!"--that”s not permanent. "That is bad, really bad!"--not permanent. They are all just that much. So don”t hold so firmly onto them.

　　The Buddha taught about impermanence. What is permanent

　　 Only that this is the way things are; they don”t follow anyone”s wishes. That is noble truth. Impermanence rules the world, and that is something permanent. This is the point we are deluded at, so this is where you should be looking. Whatever occurs, recognize it as right. Everything is right in its own nature, which is ceaseless motion and change. Our bodies exist thus. All sankhara, conditioned phenomena, exist thus. We can”t stop them; they can”t be stilled. Not being stilled means their nature of impermanence. If we don”t struggle with this reality, then wherever we are, we will be happy. Wherever we sit, we are happy. Wherever we sleep, we are happy. Even when we get old, we won”t make a big deal out of it. You stand up and your back hurts, and you think, "Yeah, that”s about right." It”s right, so don”t fight it. When the pain stops, you might think, "Ah, that”s better." But it”s not better. You”re not yet dead, so it will hurt again. This is the way it is, so you have to keep turning your mind to this contemplation and not let it back away from the practice. Keep steadily at it, and don”t trust in things too much; trust the Dhamma instead, that life is like this. Don”t believe in happiness. Don”t believe in suffering. Don”t get stuck in following after anything.

　　With this kind of foundation, then whatever occurs, never mind-- it is not anything permanent, it is not anything certain. The world is like this. Then there is a path for us, a path to manage our lives and protect ourselves. With mindfulness and clear comprehension, with all-encompassing wisdom, that is the path in harmony. Nobody can deceive us, because we have entered the path. Constantly looking here, we are meeting the Dharma at all times.

　　The heart of the Buddha”s way teaches not to do evil, to make the mind wholesome and skillful, and to develop wisdom. These days we are all searching for merit, but there aren”t many of us thinking about and understanding giving up evil. On the correct path, one should give up evil first and then develop merit. If we don”t give up evil, what kind of mind will we be using to get merit

　　 Merit won”t be able to stay; there will be no place for it. First we should be sweeping the dirt out. Then we can put in something clean.

　　If we don”t understand this clearly, we won”t be able to resolve our problems. But there aren”t many who really come back to this point and contemplate to understand according to the principles of the Buddha”s way. But if we have faith in the Buddha”s way, it will repay us. If people genuinely rely on the Three Jewels, then practice is easy.

《Understanding Dukkha》全文阅读结束。