Chapter

  1 1 |            level of practice doesn't simply mean studying, listening,
  2 1 |      holding onto anything. It won't even assume itself to be
  3 1 |             In other words, it won't latch onto itself as being
  4 2 |          top of the other, but don't cut off the nerves or the
  5 2 |            straight, you know. Don't spend the time slouching
  6 2 |        again, or else the mind won't be able to settle down and
  7 2 |      breathe in naturally. You don't have to force the breath
  8 2 |          in place so that it doesn't go wandering off, you have
  9 2 |     neutral. When pain arises, don't focus on the pain. Let go
 10 2 |          struggle because it doesn't want the pain. All it wants
 11 2 |           If there's pleasure, don't get enthralled with it.
 12 2 |           it. If there's pain, don't push it away. Start out
 13 2 |       pleasure or pain arises, don't get pleased or upset. Keep
 14 2 |        relax your attachments. Don't think of the pain as being
 15 2 |         you can let it go, you don't have to use a lot of endurance.
 16 2 |          the pain of the body. Don't let the mind be pained,
 17 2 |         discernment. Those who don't train the mind like this
 18 2 |           and suffering, and doesn't get restless and agitated.
 19 2 |            our hearts. If we haven't trained ourselves in meditation,
 20 2 |         really have to endure. Don't be willing to surrender.
 21 2 |        kind of pleasure -- but don't you listen to it. You have
 22 2 |         mind will struggle and won't be able to settle down.
 23 3 |           would praise. If you don't have this sort of regard
 24 3 |        entire practice. If you can't practice even these basic,
 25 3 |          lives to come. If you don't have a sense of conscience --
 26 3 |           let things pass and aren't intent on examining ourselves
 27 3 |          get solid results and won't go straying off into nonsense.
 28 3 |            other things. So we can't trust it -- this sense of "
 29 3 |          it over the heart. We can't trust it at all.... ~The
 30 3 |            burning a house. It won't listen to anyone, but simply
 31 3 |          consume all those who don't contemplate themselves or
 32 3 |  contemplate themselves or who don't have any means of practice
 33 3 |            People of this sort can't withstand the power of the
 34 3 |            of the defilements, can't help but follow along wherever
 35 4 |          re not interested. We don't feel like contemplating
 36 4 |            or not, and if it doesn't taste good, how to fix it
 37 4 |           hold tight to it. We don't see the constant decomposition
 38 4 |             and imaginings, we won't be able to penetrate in
 39 4 |        together with the mind. Don't think of anything else,
 40 4 |          your life so that you won't have any concerns to distract
 41 6 |              Normally the mind isn't willing to stop and look,
 42 6 |          take a stance. If you don't have a stance against which
 43 6 |          little of this -- you won't get any results. So the
 44 6 |           a state of normalcy, don't go slipping off into the
 45 6 |           have arisen yet. It hasn't created any issues. It's
 46 6 |          in and of itself. You don't need to search for anything
 47 7 |    yourself within so that you won't be careless or complacent,
 48 7 |          of rebirth so that we won't have to keep wandering on.
 49 7 |           of the Dhamma. If we don't practice the Dhamma, we'
 50 7 |       beings for the most part don't know where these stresses
 51 7 |         importance. People who don't study or practice the Dhamma
 52 7 |          path, the defilements won't be able to drag us around,
 53 7 |        able to drag us around, won't be able to burn us, because
 54 7 |          suffering. People who don't know the Dhamma, don't practice
 55 7 |         don't know the Dhamma, don't practice the Dhamma -- no
 56 7 |      enormously because they haven't taken the time to understand
 57 7 |       practice. Foolish people won't want to bother. They'd much
 58 7 |            end. ~This practice isn't something you do from time
 59 7 |       playing for real. If you don't follow the chaste life,
 60 7 |           s greatest rewards. ~Don't think that you were born
 61 7 |           the practice. ~* * *~Don't think that the defilements
 62 7 |         away easily. When they don't come in blatant forms, they
 63 7 |            to them. But if you don't train your mindfulness and
 64 7 |        ourselves that the mind isn't as troubled and restless
 65 7 |       weaker. Even though we haven't yet wiped them out completely,
 66 7 |           weaker -- because we don't feed them. We don't give
 67 7 |            don't feed them. We don't give them shelter. We do
 68 7 |          pain, because when we don't feel any great suffering
 69 7 |      discernment to be strong. Don't let your spirits be weak.
 70 7 |            practice the Dhamma don't need to be deluded like
 71 7 |           we'll see it. ~So we can't let ourselves be oblivious.
 72 8 |          are watching over it, won't meet with any suffering
 73 8 |          with every moment. We don't have to get wrapped up with
 74 8 |          the here and now, and don't get involved with external
 75 8 |             then there really aren't a lot of issues. The mind
 76 8 |          and disbanding -- and won't be embroiled in anything.
 77 8 |         heart. In other words, don't let yourself dwell on the
 78 8 |        have to -- and the mind won't get worked up about anything.
 79 8 |         truth within yourself. Don't let yourself get caught
 80 8 |           a minimum, and there won't be a whole lot of issues.
 81 8 |            this latter stage doesn't have a whole lot of issues.
 82 8 |        here in your own heart. Don't go searching for the Dhamma
 83 8 |            on the surface, you won't understand anything. Even
 84 8 |            everyday level, you won't understand much of anything
 85 8 |     skillful" is something you can't explain with words, but
 86 8 |   suffering and stress. If you don't know how to watch it, the
 87 8 |    important point is that you don't go forming issues out of
 88 8 |           still to look at it. Don't get excited by it. If you
 89 8 |            simply to know. And don't latch onto what you know --
 90 8 |        standing firm, the mind won't be affected by the objects
 91 8 |           within yourself. You don't have to keep track of a
 92 8 |            contact, so that it won't label things as good or
 93 8 |        awareness in this way doesn't send its knowing outside
 94 8 |            the present. If you don't maintain it, if you don'
 95 8 |            maintain it, if you don't keep looking after it, then
 96 8 |         right at yourself. And don't let there be any labeling.
 97 8 |      everything will stop. You won't go straying out through
 98 8 |           sorts of issues. You won't have to concern yourself
 99 8 |            it's at peace: It doesn't give meanings to anything.
100 8 |           them thoroughly. And don't go concerning yourself with
101 8 |           these things. If you don't, your practice won't accomplish
102 8 |           don't, your practice won't accomplish anything, because
103 8 |            its own accord. You can't prevent it. You can't force
104 8 |          can't prevent it. You can't force it. If you look and
105 8 |            of issues, the mind won't be able to stay still. So
106 8 |         has to see that, "This isn't my self. There's no substance
107 8 |         will still occur -- we can't prevent it -- but we'll
108 8 |           stress of nature and won't latch onto it as ours. ~
109 8 |           happen on their own. Don't latch onto them as being
110 8 |          as you can, and there won't be much else you'll have
111 8 |            and disbanding. You don't have to label anything as
112 8 |           stop everything. You can't go branding anything. Simply
113 8 |           into motion, and you don't know how to let go right
114 8 | perceptions, of labels. If we aren't aware of the arising and
115 8 |           In other words, they won't give rise to any further
116 8 |           of perception. If we don't, thought-formations will
117 8 |        mental moment....If we aren't yet really acquainted with
118 8 |     disbanding in the mind, we won't be able to let go. We can
119 8 |       about letting go, but we can't do it because we don't yet
120 8 |         can't do it because we don't yet know. As soon as anything
121 8 |        disbanded, but since we don't really see, we don't know.... ~
122 8 |           don't really see, we don't know.... ~So I ask that
123 8 |          this basic principle. Don't go grasping after this thing
124 8 |         there, simply that we aren't aware of it yet. ~ ~
125 9 |            of anything and yet isn't aware of itself, to see
126 9 |            look on our own. We can't use the teachings we've
127 9 |          of these things. That won't get us anywhere at all.
128 9 |       though we can say it, we can't see it. ~We have to focus
129 9 |         thought you knew, you didn't really know at all....This
130 9 |        many, many levels. It doesn't stay on just one level. ~
131 9 |          If your contemplation isn't continuous, it won't be
132 9 |           isn't continuous, it won't be very clear. You have
133 9 |        arising and disbanding. Don't go labeling the sight, sound,
134 9 |           present -- and there won't be any issues. ~When you
135 9 |          bark of a dog" -- you won't be watching the bare sensation
136 9 |            disbanding, but you won't know it. Instead, you'll
137 9 |           displeasure, and you won't know the truth. ~The truth
138 10|           and when it's wrong. Don't mix things up, taking wrong
139 10|         gain any new insights, don't go getting excited. You
140 10|           getting excited. You can't let yourself get excited
141 10|           at all, because it doesn't take long for your insight
142 10|         correct knowledge, you can't latch onto it. ~Even though
143 10|        course of our practice, don't go latching onto correct
144 10|       carefully -- so that you won't fall for your knowledge,
145 10|           people," so that you won't start assuming yourself
146 10|       turns wrong. Even if you don't let things show outwardly,
147 10|        contemplate things, who don't catch sight of the deceits
148 10|          through. If the mind hasn't been trained to look inward,
149 10|            and inconstancy, we don't see it that way. Instead,
150 10|            sensations, when it isn't acquainted with itself,
151 10|           look inward, you shouldn't use concepts and labels
152 10|         your dying day and yet won't meet with any real truths
153 10|           yourself. When you haven't yet really seen the truth,
154 10|           while you yourself haven't tasted the flavor of the
155 10|   examining yourself. If you haven't yet really trained yourself
156 10|       release from suffering: Aren't these subtle matters? Aren'
157 10|         these subtle matters? Aren't they completely personal
158 10|         wrong opinions. If you don't observe really carefully,
159 10|            above all else. You can't let there be any pride or
160 10|            go of things a bit, don't go thinking you're anything
161 10|       special. The defilements don't hold a truce with anyone.
162 10|           of subtlety. If you aren't really mindful and discerning,
163 10|            and discerning, you won't be able to catch sight of
164 10|         mean feat -- so we shouldn't even think of trying to
165 10|      arises on its own. If you don't yet know, look at the intention
166 11|        after a long time it wouldn't settle down. So I thought, "
167 11|           now, and yet my mind won't settle down at all. It's
168 12|           a feeling so that it won't lead to anything further?
169 12|            the feeling. If you don't focus on it in this way,
170 12|        stress and pain. If you don't focus on the feeling in
171 12|            mind disengaged. We don't disengage it so that it
172 12|      disengage it so that it doesn't know or amount to anything.
173 12|        just small ones. If you don't make it properly sensitive
174 12|          Dhamma. Even if you haven't fully blossomed -- if you'
175 12|         smoulder inside. If we don't have the mindfulness and
176 12|            knows the truth, it isn't attached. It's unentangled,
177 12|         morning that nibbana doesn't lie anywhere else. It lies
178 13|           your burdens. If you don't know right here, your knowledge