..续本文上一页in the constraints of the five moral precepts as the bases for skilful action. Whoever is able to keep these precepts purely is assured of a human rebirth (rather than a rebirth in a lower realm). This the Buddha came to know.

　　Before the arising of the Buddha, nobody taught the truth, particularly truths such as aging, sickness and death. Therefore, the Buddha taught that it is of great importance that we contemplate the cycle of human life; birth, aging, illness, and death, and to understand and clearly see the implications of these facts. Some of you may wonder why it is that the Buddha taught us to look into this matter when everybody knows that all who are born must die

　　 The Buddha wanted us to contemplate these truths because he wanted to offer a skilful means for people to come to know deeply and thoroughly realize these facts.

　　Although we have observed and seen these truths already, it is merely a perception of truth, not a heart-felt realization. There is something in us that doesn”t want to accept these truths. As long as we have not come to terms with these truths, we will come into conflict with nature. When we experience aging there is suffering; when we experience illness and death there is suffering. As soon as the awareness that we may die pops into our minds, suffering arises immediately. Why is that so

　　 Because we refuse to accept the truth of such things and so we must learn the hard way.

　　The Buddha knew all this and so encouraged his disciples to realize these truths for themselves, beginning with "jaradhammomhi: I am of the nature to age, there is no escape from aging; byadhidhammomhi: I am of the nature to get sick, there is no escape from illness; maranadhammomhi: I am of the nature to die, there is no escaping death." The Buddha taught these simple and essential truths so that we could arrive at an understanding of them on the experiential level.

　　Therefore, in studying and practising the Buddha”s teachings, our aim is to train the mind to realize the truth of nature on the most profound level. Then our minds will come to accept these truths and will no longer be at odds with the laws of nature. When we no longer oppose the laws of nature, our minds will be at peace. When these conditions arise in our lives, we will not be upset or vexed by them, because we are already prepared for them. This is the very nature of sabhava dhamma. We can see this sabhava dhamma functioning in all life through these aspects: all things are impermanent, imperfect, and not self. This is natural truth (sabhava dhamma), which we also regard as the Buddha”s teaching on account of his being the first one to discover and declare it.

　　Thus the other category of dhamma is Dhamma as teaching. Dhamma in this sense refers to virtue, concentration and wisdom.

　　Most of you are interested in the practice of Dhamma which concerns training the heart. In order to train the heart, we must first establish ourselves in moral conduct. Virtue or morality is an essential aspect of dhamma practice. It provides the necessary foundation for preparing the body, speech and heart for their return to their normal and peaceful condition. The five precepts which are within the capabilities of any layperson to practice, are especially important. This is our primary moral foundation on which the eight, ten and 227 precepts are all based. All precepts can be summarized within the basic five. Whoever you are, if you resolve to maintain the five precepts purely and then practise meditation, you will be able to make the mind calm and from there penetrate to the deep truths within all natural conditions. From there, and this is most important, you will be able to realize the Path, Fruit and Nibbana.

　　In the time when the Buddha was still alive and teaching we fin…

《Following Nature》全文未完，请进入下页继续阅读…