..续本文上一页landered, they can”t bear it; it hurts their hearts. When they are praised, they are pleased and excited. This is what is natural in the world. But for someone who is practicing, when there is praise, they know there is danger. When there is blame, they know the danger. They know that being attached to either of these brings ill results. They are all harmful if we grasp at them and give them meaning.

　　When we have this kind of awareness, we know phenomena as they occur. We know that if we form attachments to phenomena, there really will be suffering. If we are not aware, then grasping at what we conceive of as good or bad, suffering is born. When we pay attention, we see this grasping; we see how we catch hold of the good and the bad, and how this causes suffering. So at first we are grasping hold of things and with awareness seeing the fault in that. How is that

　　 It”s because we grasp tightly and experience suffering. Then we will start to seek a way to let go and be free. “What should I do to be free

　　” we ponder.

　　Buddhist teaching says not to have grasping attachment, not to hold tightly to things. We don”t understand this fully. The point is to hold, but not tightly. For example, I see this object in front of me. I am curious to know what it is, so I pick it up and look: it”s a flashlight. Now I can put it down. That”s holding but not tightly. If we are told not to hold to anything at all, then what can we do. We will think we shouldn”t practice sitting or walking meditation. So at first we have to hold, without tight attachment. You can say this is tanha, but it will become parami. For instance, you came here to Wat Pah Pong; before you did that, you had to have the desire to come. With no desire, you wouldn”t have come. We can say you came with desire; it”s like holding. Then you will return; that”s like not grasping. Just like having some uncertainty about what this object is, then picking it up, seeing it”s a flashlight, and putting it down. This is holding but not grasping, or to speak more simply, knowing and letting go. Picking up to look, knowing and letting go; knowing and putting down. Things may be said to be good or bad, but you merely know them and let them go. You are aware of all good and bad phenomena, and you are letting go of them. You don”t grasp them with ignorance. You grasp them with wisdom and put them down.

　　In this way the postures can be even and consistent. It means the mind is able. The mind has awareness, and wisdom is born. When the mind has wisdom, then what could there be beyond that

　　 It picks things up but there is no harm. It is not grasping tightly, but knowing and letting go. Hearing a sound, we will be know, “The world says this is good,” and we let go of it. The world may say “This is bad,” but we let go. We know good and evil. Someone who doesn”t know good and evil attaches to good and evil and suffers as a result. Someone with knowledge doesn”t have this attachment.

　　Let”s consider: For what purpose are we living

　　 What do we want from our work

　　/ We are living in this world; for what purpose are we living

　　 We do our work; what do we want to get from our work

　　 In the worldly way, people do their work because they want certain things, and this is what they consider logical. But the Buddha”s teaching goes a step beyond this. It says, do your work without desiring anything. In the world, you do this to get that; you do that to get this; you are always doing something in order to get something as a result. That”s the way of worldly folk. The Buddha says, work for the sake of work without wanting anything.

　　Whenever we work with the desire for something, we suffer. Check this out.

《Listening Beyond The Words》全文阅读结束。