..续本文上一页ing we shouldn”t fall for it. Goodness is not a sure thing, beauty is not a sure thing. Nothing is certain. There is nothing in this world that is a certainty. This is the truth. The things that aren”t true are the things that change, such as beauty. The only truth it has is in its constant changing. If we believe that things are beautiful, when their beauty fades our mind loses its beauty too. When things are no longer good our mind loses its goodness too. When they are destroyed or damaged we suffer because we have clung to them as being our own. The Buddha tells us to see that these things are simply constructs of nature. Beauty appears and in not many days it fades. To see this is to have wisdom.

　　Therefore we should see impermanence. If we think something is pretty we should tell ourselves it isn”t, if we think something is ugly we should tell ourselves it isn”t. Try to see things in this way, constantly reflect in this way. We will see the truth within untrue things, see the certainty within the things that are uncertain.

　　Today I have been explaining the way to understand suffering, what causes suffering, the cessation of suffering and the way leading to the cessation of suffering. When you know suffering you should throw it out. Knowing the cause of suffering you should throw it out. Practice to see the cessation of suffering. See aniccam, dukkham and anatta and suffering will cease.

　　When suffering ceases where do we go

　　 What are we practicing for

　　 We are practicing to relinquish, not in order to gain anything. There was a woman this afternoon who told me that she is suffering. I asked her what she wants to be, and she said she wants to be enlightened. I said, "As long as you want to be enlightened you will never become enlightened. Don”t want anything."

　　When we know the truth of suffering we throw out suffering. When we know the cause of suffering then we don”t create those causes, but instead practice to bring suffering to its cessation. The practice leading to the cessation of suffering is to see that "this is not a self," "this is not me or them." Seeing in this way enables suffering to cease. It”s like reaching our destination and stopping. That”s cessation. That”s getting close to nibbana. To put it another way, going forward is suffering, retreating is suffering and stopping is suffering. Not going forward, not retreating and not stopping...is anything left

　　 Body and mind cease here. This is the cessation of suffering. Hard to understand, isn”t it

　　 If we diligently and consistently study this teaching we will transcend things and reach understanding, there will be cessation. This is the ultimate teaching of the Buddha, it”s the finishing point. The Buddha”s teaching finishes at the point of total relinquishment.

　　Today I offer this teaching to you all and to the Venerable Master also. If there is anything wrong in it I ask your forgiveness. But don”t be in a hurry to judge whether it is right or wrong, just listen to it first. If I were to give you all a fruit and tell you it”s delicious, you should take note of my words, but don”t believe me offhand, because you haven”t tasted it yet. The teaching I give you today is the same. If you want to know whether the "fruit" is sweet or sour you have to slice a piece off and taste it. Then you will know its sweetness or sourness. Then you could believe me, because then you”d have seen for yourself. So please don”t throw this "fruit" away, keep it and taste it, know its taste for yourself.

　　The Buddha didn”t have a teacher, you know. An ascetic once asked him who his teacher was, and the Buddha answered that he didn”t have one. [11] The ascetic just walked off shaking his head. The Buddha was being too honest. He was speaking to one who couldn”t know or accept the tr…

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