..续本文上一页ful to its promise; it promises delight, happiness, satisfaction, and contentment, but it only brings torment and disappointment. The refined mind can see this.

　　The refined mind can see where this craving first originates. It first originates in the delusion of "I" and in the delusion of "mine." It is the delusion of a "self" (Atta) which needs joy and satisfaction in the first place. This sense of self, this sense of "I" is the source of craving, and it”s not going to be uncovered easily as it lies very deep within. One needs the powerful, refined, and subtle mind to be able to even come close to the source and meaning of self, or rather that which we take to be self. This is a very hard thing to see, but with faith and confidence in the Buddha”s teachings and by following them, one comes closer and closer.

　　Once one sees the self, or rather that which is taken to be a self, then one can truly say that one is in the presence of Nibbana. One sees the self as just a mirage, which has deceived the mind for so many lifetimes. One "sees" this not as a concept, but as a very refined state that is very hard to describe to others. Language doesn”t reach to these places.

　　Once that self is seen, the delusion is destroyed and the very ground from which craving originates is pulled away. Craving is then like a bird with no place to rest any more. It can still go flying in the sky, but it can”t come back to rest on any branch or ground, and eventually it gets tired, and then it will die. Once the mind sees these things -- the Dhamma., the origination of all things, and where they lead to, the nature of the mind and the nature of delusion -- faith is transformed into wisdom. It is transformed into the experience of the Dhamma., into Enlightenment and powerful wisdom.

　　Many may wonder how anyone can gain such refined wisdom. But those who have faith in the Buddha know that there is a path, there is a way, by which human beings can gain this wisdom. That way is the Eightfold Path. From the very beginning to the end its not that long; it doesn”t take that much time. One just needs patience and energy born of confidence.

　　If the energy comes from a sense of "self," it”s not going to be very productive. If the energy one arouses comes from a sense of "me" and "mine," for instance, because you”re ashamed of what you have done so far, and you want to do better, it won”t be anywhere near as effective as it would be if it”s comes from faith in the Buddha”s teachings. If it”s energy born of faith, it is not energy coming from the "self," it is energy coming from the Buddha. If it”s faith in the Dhamma., or if it”s faith in the Noble (Ariya) Sangha, it is energy born of the Dhamma., energy born of the Sangha ­ the Ariya Sangha. If one hears a great discourse from the Noble Ones, it gives rise to faith, and that faith gives rise to energy. It is born from the Ariyas, from the Noble Ones. It is that energy, powerful and penetrative, that can arouse one to perfect one to make one”s virtue spotless, that can perfect one”s sense restraint, sharpen one”s mindfulness, and to bring the mind to concentration.

　　"Whether you like it or not, it happens:" Whether you think that Jhana is the path to Nibbana or not, you get into Jhana. It”s a natural part of the Eightfold path, and it happens by itself. Planning it or not planning it is just getting in the way and putting off its happening. The experience of Jhana comes naturally to a mind in which the hindrances are suppressed; in which faith has been developed, where purity of virtue has been developed, where sense restraint has been developed; in which mindfulness has been developed. Whether one likes it or not, whether one decides for it or not, the happiness ushered in by all these preparatory practices will…

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