..续本文上一页nravel. As the Buddha said, see simply that things arise and then disband, disband and then arise, arise and then disband. Keep watching this Dhamma constantly, doing it constantly, developing it constantly, cultivating it constantly, and you”ll arrive at a sense of disenchantment. Disenchanted with what

　　 Disenchanted with everything of every sort.

　　The things that come by way of the ears, we already understand them; by way of the eyes, we already understand them; by way of the nose, we already understand them; by way of the tongue, we already understand them. The things that arise at the mind, we already understand them. They”re all the same sort of thing — all of them, the same sort of thing: eko dhammo, one Dhamma. This Dhamma is inconstant, stressful, and not-self. You shouldn”t cling to anything at all. That way, disenchantment will arise.

　　When the eye sees a form, you already understand it. When the ear hears a sound, you already understand it. You understand all about it. These things will sometimes make us happy, sometimes sad, sometimes make us feel love, sometimes make us feel hatred. We already know all about these sorts of things. If we cling to them, they turn into issues. If we let them go — let forms go the way of forms, sounds the way of sounds — if we send them back and let them go their own way: When we can stay at this level, the Buddha said that we”ll see all about inconstancy. Whatever the preoccupations that arise, they”re all empty and in vain. They”re all deceptions.

　　When we see through the things that used to deceive us — when we”re intent on staying at ease, mindful, alert, and discerning — it”s not that we see anything else. We simply see that all the preoccupations that arise are simply the way they are. Even if, while we”re sitting perfectly still, the mind thinks about this or that, it doesn”t matter. It”s just an affair of thinking. You don”t have to believe what it”s thinking about. If the mind is peaceful and you feel, "Ah, it”s nice and peaceful," the peace doesn”t matter, either. Peace is inconstant, too. There”s nothing but things that are inconstant. You can sit and watch the Dhamma right there. Discernment arises: What reason is there to suffer

　　We suffer over things that never amount to much. We want to get this, we want it to be like that, we want to be something. If you want to be an arahant, you immediately suffer, right here and now. Arahants have stopped wanting to be like this or like that, but we want to get this and get that, to be this and be that — so we”re sure to suffer. If you see that this spot is good or that spot is excellent, it all comes out of you. If you see yourself, that”s the end of saying things like that.

　　I”ll give you a simple comparison. This food is good. This tray is worth this many hundreds; that tray, this many tens. They”re all nothing but good things. When they”re on plates: "This is mine. This is yours." But when they”ve gone into the stomach and come out the other end, nobody argues over whose is whose — or would you still want to argue

　　 That”s what it”s like. When you”re willing to admit the way things are, that”s just what it”s like. If we don”t really understand, we argue over what”s mine and what”s yours. But when they all come together as the same sort of thing, nobody lays any claims. They”re simply the condition they are. No matter how wonderful the food might be, when it comes out the other end, if you wanted to give it as a gift to your brothers and sisters, no one would want it — or would you still want it

　　 Nobody would fight over it at all.

　　For this reason, if we gather things together as eko dhammo — one single dhamma — and see that their characteristics are all the same, it gives rise to disenchantment. This disenchantment isn”t disgust. Th…

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