..续本文上一页ies and minds. Never before have we ever seen the strange and amazing things that come from that quietness, but now that we”re meditating and the mind becomes quiet, there they are!

　　And now that these results appear, we start becoming persistent. We make the effort. We have the time -- all of our own accord -- because we”ve gained conviction from the results we”ve clearly seen. Now the question of finding time, finding a place to meditate or quiet the mind or make an effort in the area of the mind, is no longer a problem. Once the mind is content to do these things, it finds time for these things of its own accord. This is one step in the course of meditation. This is the way it is when we meditate. We have to practice so as to reach the level of meditation where the mind becomes still.

　　Next comes the level of wisdom. This is genuine ”insight meditation.” It”s a common expression among people that they”re going to practice insight meditation, or vipassanā. Actually, vipassanā means clear insight that comes from having investigated with wisdom. The word meditation covers both tranquillity and insight meditation, but usually we say we”re going to practice vipassanā or insight meditation when we actually mean simply that we”re going to meditate.

　　Actual insight meditation means to contemplate and investigate. Once the mind becomes quiet and peaceful, it”s bound to develop approaches to use when we make it investigate and analyse the physical properties and khandhas, or the topics of impermanence (anicca), discontent (dukkha) and not-self (anattā). We”ve read in the texts that: "Wherever there is impermanence, there is discontentment. Wherever there is discontentment, there is not-self." We”ve seen other people grow old, die, and be separated from their loved ones -- but we should realise that we too are subject to separation, we too are impermanent, discontented, and not-self just like them. We have to bring these truths inward to ourselves. We grow older day by day, day by day. From the day of our birth we”ve kept growing progressively older and older, changing step by step. This is called impermanence.

　　Pain and suffering have stuck right with us ever since the day we were born. The moment we came out of the womb, we fell unconscious. We were in shock because the pain was so great. Some infants die in the womb, some die the moment they leave it because they can”t take the great pain. Pain and suffering have been right here with us, from the time we were small up to the present -- so where are we going to harbour any doubts about impermanence, discontentment, and not-self

　　 These things are heaped on top of us in full measure at all times.

　　Impermanence means changing with every moment. Even now, you”ve been sitting here for just a little while and already you”re tired. The body has changed. It”s changed from what it was and has begun to ache.

　　Not-self. What in the body and the khandhas can you hold to as having any lasting worth

　　 The body is simply an assemblage of the four properties of earth, water, wind, and fire -- that”s all. As for the khandhas, there are five. Khandha means group, heap, or assemblage. The first khandha, rupa, refers to the body. Vedanā ā refers to feelings of pleasure, pain, or neither pleasure nor pain. These are another group or heap. Saññā refers to memory which bestows significance and meaning on things. Sankhāra refers to thought and imagination. Viññāna refers to consciousness arising whenever the eye meets with a visual object, the ear meets with a sound, and so on. Altogether, these things are called the five heaps. So where is there anything of substance in these five heaps to which you can hold to, saying: "This is me

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　　This is what insight meditation is -- separating…

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