..续本文上一页nts of more people than any other theme. But whatever the theme, take it as a governing principle, a refuge, a mainstay for the mind, putting it into practice within your own mind so as to attain rest and peace.

　　When the mind begins to settle down, we will begin to see its essential nature and worth. We will begin to see what the heart is and how it is. In other words, when the mind gathers all of its currents into a single point, as simple awareness within itself, this is what is called the ”mind” (citta). The gathering in of the mind occurs on different levels, corresponding to the mind”s ability and to the different stages of its refinement. Even if the mind is still on a crude level, we can nevertheless know it when it gathers inwardly. When the mind becomes more and more refined, we will know its refinement — ”This mind is refined... This mind is radiant... This mind is extremely still... This mind is something extremely amazing” — more and more, step by step, this very same mind!

　　In cleansing and training the mind for the sake of stillness; in investigating, probing, and solving the problems of the mind with discernment (pañña) — which is the way of making the mind progress, or of enabling us to reach the truth of the mind, step by step, through the means already mentioned — no matter how crude the mind may be, don”t worry about it. If we get down to making the effort and persevere continually with what diligence and persistence we have, that crudeness will gradually fade away and vanish. Refinement will gradually appear through our own actions or our own striving until we are able to go beyond and gain release by slashing the defilements to bits. This holds true for all of us, men and women alike.

　　But while we aren”t yet able to do so, we shouldn”t be anxious. All that is asked is that we make the mind principled so that it can be a refuge and a mainstay for itself. As for this body, we”ve been relying on it ever since the day we were born. This is something we all can know. We”ve made it live, lie down, urinate, defecate, work, make a living. We”ve used it, and it has used us. We order it around, and it orders us around. For instance, we”ve made it work, and it has made us suffer with aches here and pains there, so that we have to search for medicine to treat it. It”s the one that hurts, and it”s the one that searches for medicine. It”s the one that provides the means. And so we keep supporting each other back and forth in this way.

　　It”s hard to tell who is in charge, the body or us. We can order it around part of the time, but it orders us around all the time. Illness, hunger, thirst, sleepiness: These are all nothing but a heap of suffering and stress in which the body orders us around, and orders us from every side. We can order it around only a little bit, so when the time is right for us to give the orders, we should make it meditate.

　　So. Get to work. As long as the body is functioning normally, then no matter how much or how heavy the work, get right to it. But if the body isn”t functioning normally, if you”re ill, you need to be conscious of what it can take. As for the mind, though, keep up the effort within, unflaggingly, because it”s your essential duty.

　　You”ve depended on the body for a long time. Now that it”s wearing down, know that it”s wearing down — which parts still work, which parts no longer work. You”re the one in charge and you know it full well, so make whatever compromises you should.

　　But as for the heart, which isn”t ill along with the body, it should step up its efforts within, so that it won”t lack the benefits it should gain. Make the mind have standards and be principled — principled in its living, principled in its dying. Wherever it”s born, make it have good principles and satisfactory standards. What they call ”merit” (puñña) won”t betray your hopes or expectations. It will provide you with satisfactory circumstances at all times, in keeping with the fact that you”ve accumulated the merit — the well-being — that all the world wants and of which no one has enough. In other words, what the world wants is well-being, whatever the sort, and in particular the well-being of the mind that will arise step by step from having done things, such as meditation, which are noble and good.

　　This is the well-being that forms a core or an important essence within the heart. We should strive, then, while the body is still functioning, for when life comes to an end, nothing more can be done. No matter how little or how much we have accomplished, we must stop at that point. We stop our work, put it aside, and then reap its rewards — there, in the next life. Whatever we should be capable of doing, we do. If we can go beyond or gain release, that”s the end of every problem. There will then be nothing to involve us in any turmoil.

　　Here I”ve been talking about the mind because the mind is the primary issue. That which will make us fare well or badly, meet with pleasure or pain, is nothing else but the mind.

　　As for what they call bad kamma, it lies within the mind that has made it. Whether or not you can remember, these seeds — which lie within the heart — can”t be prevented from bearing fruit, because they are rooted in the mind. You have to accept your kamma. Don”t find fault with it. Once it”s done, it”s done, so how can you find fault with it

　　 The hand writes and so the hand must erase. You have to accept it like a good sport. This is the way it is with kamma until you can gain release — which will be the end of the problem.

《Straight from the Heart - The Language of the Heart》全文阅读结束。