..续本文上一页 you have profound insight into the truth from within your own mind, all uncertainty about the way to enlightenment disappears completely.

　　When we speak of practising with the paccuppana dhamma it means that whatever phenomenon is immediately arising into the mind, you must investigate and deal with it at once. Your awareness must be right there. Because paccuppana dhamma refers to the experience of the present moment -- it encompasses both cause and effect. The present moment is firmly rooted within the process of cause and effect; the way you are in the present reflects the causes that lay in the past-- your present experience is the result. Every single experience you”ve had right up until the present has arisen out of past causes. For instance, you could say that walking out from your meditation hut was a cause, and that you sitting down here is the result. This is the truth of the way things are, there is a constant succession of causes and effects. So what you did in the past was the cause, the present experience is the result. Similarly, present actions are the cause for what you will experience in the future. Sitting here right now, you are already initiating causes! Past causes are coming to fruition in the present, and these results are actually forming causes that will produce results in the future.

　　What the Buddha saw was that you must abandon both the past and the future. When we say abandon it doesn”t mean you literally get rid of them. Abandoning means the focus of your mindfulness and insight is right here at this one point-- the present moment. The past and the future link together right here. The present is both the result of the past and the cause of what lies ahead in the future. So you must completely abandon both cause and result, and simply abide with the present moment. We say abandon them, but these are just words used to describe the way of training the mind. Even though you let go of your attachment and abandon the past and future, the natural process of cause and effect remains in place. In fact, you could call this the halfway point; it”s already part of the process of cause and result. The Buddha taught to watch the present moment where you will see a continuous process of arising and passing away, followed by more arising and passing away.

　　Whatever arises in the present moment is impermanent. I say this often, but most people don”t pay much attention. They”re reluctant to make use of this simple little teaching. All that is subject to arising is impermanent. It”s uncertain. This really is the easiest, least complicated way to reflect on the truth. If you don”t meditate on this teaching, when things actually do start to show themselves as uncertain and changeable you don”t know how to respond wisely and tend to get agitated and stirred up. Investigation of this very impermanence brings you insight and understanding of that which is permanent. By contemplating that which is uncertain, you see that which is certain. This is the way you have to explain it to make people understand the truth-- but they tend not to understand and spend the whole time lost, rushing here and there. Really, if you want to experience true peace, you must bring the mind to that point where it is fully mindful in the present moment. Whatever happiness or suffering arises there, teach yourself that it”s transient. The part of the mind that recollects that happiness and suffering are impermanent is the wisdom of the Buddha within each of you. The one who recognizes the uncertainty of phenomena is the Dhamma within you.

　　That which is the Dhamma is the Buddha, but most people don”t realise this. They see the Dhamma as something external, out there somewhere, and the Buddha as something else over here. If the mind”s eye sees a…

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