..续本文上一页st fitting way, and really gets us to the heart of the problem without wasting time in hunting for clues and chasing after shadows.

　　When we actually encounter a teacher imbued with truth and Dhamma, peaceful in body, speech and heart — or better still a first, second, third or fourth level samana — we mustn”t let slip [the opportunity for] the first, second, third and fourth levels of samana that could appear within our own hearts. When the necessary conditions are fulfilled we would then definitely reap the fruits of our practice, because the Lord Buddha did not reserve those fruits exclusively to himself.

　　Sota means ”stream”. It is the entry into the stream of Nibbana. However, we tend rather to indulge in speculation, using various theories and models to try to work out what it”s really like. ”How wide or narrow, how deep or shallow, how coarse or subtle, is this stream

　　” This merely grows into subjective, emotional ideas without practical value. In fact, ”the stream” refers to the sphere of certitude and assurance of definitely reaching release from suffering.

　　Nevertheless, whatever happens, stream or no stream, as one who practices you should try to have inner peace. It is the heart itself that, with constant attention and wholesome care, will become Nibbana. A home is a home, a house is a house, earth is earth, water is water, air is air, and fire is fire. Neither earth, sky nor space can become Nibbana, nor lead one to Nibbana. Nor can they be developed into a stream-enterer, once-returner, nonreturner or an arahant. How then can it ever be possible to transform them into Nibbana

　　 It is only the heart through Dhamma practice that is able steadily to uncover the darkness that shrouds the vision of the heart. Peace and happiness will then naturally occur. It hasn”t happened before because of those dark things that continually try to provoke agitation in us. Day and night they disturb us with worry and anxiety and confusion... and in every position, whether standing, walking, sitting or lying down. These are the defilements that constantly agitate and disturb, choking out any peace and calm.

　　The defilements have been an endless source of trouble for all the creatures of the world — even though they may not have been recognized as such. In fact, people commonly hold them up as being something good, and never give a thought to letting them go. If they are really so wonderful, why is there all this grumbling we hear in the world

　　 It”s really the defilements that cause all our moaning because it”s they that bring about suffering and hardship. So this is why the Lord taught that we have to develop the samana dhamma.

　　”Samana” here means calm and serenity. With calm, slowly but steadily, the first samana and the second and the third and the fourth, appears within our heart. Yet how do we practice to reach these four samana

　　 The Lord explained this, in general terms, in the First Sermon, the Turning of the Dhamma Wheel.12 Although there it wasn”t presented in too great a detail so a beginner in the way of practice might find it quite difficult to understand.

　　The Lord spoke there about:

　　"The Noble Truth of Suffering, that is, birth, old age and death are suffering, association with the unwanted is suffering, separation from the loved is suffering... "13

　　This is the story of suffering. Now, how does this suffering come about

　　 It arises from birth. Birth is the cause for the arising of suffering. The ”real agent of birth” has its root in ”ignorance conditions the arising of determinations”.14 Indeed, other than avijjaa paccaya sankhaaraa what else can condition birth

　　 The Lord started right here at the principal determinant.

　　Ven. Acharn Mun”s way of analysing it was very interesting. He said: "Thiti bh tam avijjaa paccaya sankha…

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