..续本文上一页ioning and prodding, probing deeper and deeper into the nature of impermanence. Sustain your mindfulness right at this point - you don”t have to go anywhere else. In no time at all, the mind will calm down just as you want it to.

　　The reason practising with the meditation word "Buddho" doesn”t make the mind peaceful, or practising mindfulness of breathing doesn”t make the mind peaceful is because you are attaching to the distracted mind. When reciting "Buddho" or concentrating on the breath and the mind still hasn”t calmed down, reflect on uncertainty and don”t get too involved with the state of mind whether it”s peaceful or not. Even if you enter a state of calm, don”t get too involved with it, because it can delude you and cause you to attach too much meaning and importance to that state. You have to use some wisdom when dealing with the deluded mind. When it is calm you simply acknowledge the fact and take it as a sign that the meditation is going in the right direction. If the mind isn”t calm you simply acknowledge the reality that the mind is confused and distracted, but there”s nothing to be gained from refusing to accept the truth and trying to struggle against it. When the mind is peaceful you can be aware that it is peaceful, but remind yourself that any peaceful state is uncertain. When the mind is distracted, you observe the lack of peace and know that it is just that -- the distracted state of mind is equally as prone to change as a peaceful one.

　　If you have established this kind of insight, the attachment to the sense of self collapses as soon as you begin to confront it and investigate. When the mind is agitated, the moment you begin to reflect on the uncertainty of that state, the sense of self, blown up out of attachment, begins to deflate. It tilts to one side like an inflatable boat that has been punctured. As the air rushes out of the boat, it starts to capsize and similarly the sense of self collapses. Try it out for yourself. The trouble is that usually you fail to catch your deluded thinking fast enough. As it arises, the sense of self immediately forms around the mental agitation, but as soon as you reflect on it”s changing nature the attachment collapses.

　　Try looking at this for yourself. Keep questioning and examining deeper and deeper into the nature of attachment. Normally, you fail to stop and question the agitation in the mind. But you must be patient and feel your way. Let the agitated proliferation run its course, and then slowly continue to feel your way. You are more used to not examining it, so you must be determined to focus attention on it, be firm and don”t give it any space to stay in the mind. But when I give talks, you usually burst out complaining in frustration: "All this old Ajahn ever talks about is impermanence and the changing nature of things." From the first moment you can”t stand hearing it and just want to flee somewhere else. "Luang Por only has one teaching... that everything is uncertain." If you are truly really fed up with this teaching, you should go off and pursue your meditation until you develop enough insight to bring some real confidence and certainty to your mind. Go ahead and give it a go. In no time at all you will probably be back here again! So try to commit these teachings to memory and store them in your heart. Then go ahead and try out wandering about on thudong. If you don”t come to understand and see the truth in the way I”ve explained, you”ll find little peace. Wherever you are, you won”t be at ease within yourself. You won”t be able to find anywhere that you can really meditate at all.

　　I agree that doing a lot of formal meditation to develop samadhi is a good thing. Are you familiar with the terms ceto vimutti and panna vimutti

　　 Do you understand the m…

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