..续本文上一页dhi practice but our samadhi is merely a stump-like samadhi. This is when we actually fall asleep right in that samadhi practice. We may do this many times — and it may even become routine for some people, although I personally can”t confirm it. Yet it does seem quite probable going by the results people manage to get. If the cause accords with Dhamma, then the result can”t be otherwise. Both the means and ends must correspond.
It must be because we don”t practice following the principles of Dhamma. Instead of walking or sitting in meditation — with mindfulness in tune with our exertion and the Dhamma theme or processes7 under investigation — the heart turns aside. The flow of the heart goes chasing after forms, sounds, smells, tastes, and tactile objects. Furthermore, the mental objects8 conceived in the heart are also about forms, sounds, smells, tastes and tactile objects, whether they be past or future. The heart never stays with the present for even a single moment. If this is the case, the results must always be mundane and commonplace, since the flow of the heart is constantly involved with worldly affairs. The heart for its part will also remain mundane, acting as the source of suffering that afflicts us with trouble and hardship. We consequently find fault with that which results: "Why should there be anxiety and worry
Why am I miserable today
" We never consider that it”s we ourselves who perpetually instigate this unpleasantness by running at cross-purposes with Dhamma. That”s why the outcome has to be as it is.
For this reason, all of us who practice must constantly secure within our minds the resolution to be free from suffering. We must never allow our actions done through body, speech and mind to deviate from the teaching of the Lord Buddha. He taught us to seek for seclusion and solitude in the deep forests that are appropriate and conducive to our exertion. There were no exhortations to go live and practice in the market, at the crossroads, or in crowded places packed with people. As if such places would instantly enable us to arrive at the safe haven free from suffering. We must consider what this living at the root of a tree9 really means.
Every facet of the Dhamma Teaching expounded by all the Buddhas has behind it sound and justifiable reason. It is the basis for truth, bringing benefit to those who observe and practice it. This is why the story of the Lord Buddha and the noble disciples — how they cultivated the Way and came to the ultimate accomplishment, becoming great teachers for the whole world — is a story of great wonder and marvel.
Yet, however great a Teacher they may be, the teaching can”t always hit home. For us, the vital point is to take the Dhamma — the principle of truth and reason that is the essence of the Great Teacher — as that which will give us constant instruction. Every action will then be made known to our teacher, which is our own heart. This must, without neglect or absent-mindedness, always be borne in mind. Otherwise we will never manage to keep to our course and survive, but will squander time worthlessly. Don”t allow the idea that one particular day or night, whether past, present or future, is somehow exceptional or unusual. It”s still that regular sort of day or night. The defilements don”t depend on time but are concerned with the heart and all related states and conditions. This is the crucial fact. Please investigate it.
Wherever you go always make sure the great Teacher leads as the guide. Whether sitting, lying down, standing or walking, mindfulness must be there with each posture. Without a basis in mindfulness and wisdom, calm of heart and clear discernment cannot arise. This is because mindfulness, wisdom and diligent effort form the surrounding protective barrier…
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