..续本文上一页and them we just let them talk, children naturally talk like that. When we let go like this there is no obsession with the child. We can talk to our guests undisturbed, while the child chatters and plays around. The mind is like this. It”s not harmful unless we grab on to it and get obsessed over it. That”s the real cause of trouble.

　　When piti arises one feels an indescribable pleasure, which only those who experience can appreciate. Sukha (pleasure) arises, and there is also the quality of one-pointedness. There are vitakka, vicara, piti, sukha and ekaggata. These five qualities all converge at the one place. Even though they are different qualities they are all collected in the one place, and we can see them all there, just like seeing many different kinds of fruit in the one bowl. Vitakka, vicara, piti, sukha and ekaggata -- we can see them all in the one mind, all five qualities. If one were to ask, "How is there vitakka, how is there vicara, how are there piti and sukha

　　..." it would be difficult to answer, but when they converge in the mind we will see how it is for ourselves.

　　At this point our practice becomes somewhat special. We must have recollection and self-awareness and not lose ourselves. Know things for what they are. These are stages of meditation, the potential of the mind. Don”t doubt anything with regard to the practice. Even if you sink into the earth or fly into the air, or even "die" while sitting, don”t doubt it. Whatever the qualities of the mind are, just stay with the knowing. This is our foundation: to have sati, recollection, and sampajañña, self-awareness, whether standing, walking, sitting, or reclining. Whatever arises, just leave it be, don”t cling to it. Be it like or dislike, happiness or suffering, doubt or certainty, contemplate with vicara and gauge the results of those qualities. Don”t try to label everything, just know it. See that all the things that arise in the mind are simply sensations. They are transient. They arise, exist and cease. That”s all there is to them, they have no self or being, they are neither "us" nor "them." They are not worthy of clinging to, any of them.

　　When we see all rupa and nama [3] in this way with wisdom, then we will see the old tracks. We will see the transience of the mind, the transience of the body, the transience of happiness, suffering, love and hate. They are all impermanent. Seeing this, the mind becomes weary; weary of the body and mind, weary of the things that arise and cease and are transient. When the mind becomes disenchanted it will look for a way out of all those things. It no longer wants to be stuck in things, it sees the inadequacy of this world and the inadequacy of birth.

　　When the mind sees like this, wherever we go, we see aniccam (Transience), dukkham (Imperfection) and anatta (Ownerlessness). There”s nothing left to hold on to. Whether we go to sit at the foot of a tree, on a mountain top or into a valley, we can hear the Buddha”s teaching. All trees will seem as one, all beings will be as one, there”s nothing special about any of them. They arise, exist for a while, age and then die, all of them.

　　We thus see the world more clearly, seeing this body and mind more clearly. They are clearer in the light of Transience, clearer in the light of Imperfection and clearer in the light of Ownerlessness. If people hold fast to things they suffer. This is how suffering arises. If we see that body and mind are simply the way they are, no suffering arises, because we don”t hold fast to them. Wherever we go we will have wisdom. Even seeing a tree we can consider it with wisdom. Seeing grass and the various insects will be food for reflection.

　　When it all comes down to it they all fall into the same boat. They are all Dhamma, t…

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