Chapter

 1 1|           the fact that we haven't really practiced to the point where
 2 1|          way. ~This training isn't really all that hard. The important
 3 1| investigate, because when the mind really settles down, it gains the
 4 1|        probing when the mind isn't really centered and stable, you'
 5 1|          guarantee: If the mind is really stable in its concentration,
 6 2|       yourselves, some of you have really benefited in terms of penetrating
 7 2|           into the mind, you don't really know anything. The mind
 8 2|        When the time comes for you really to be serious, you've got
 9 2|           for when the defilements really want something, they trample
10 2|            what anyone says." They really are that stubborn! So it'
11 2|          walking, lying down -- is really for the sake of pleasure,
12 2|           and over again until you really understand. ~It's the same
13 2|        agitated. This way it can't really get to know anything at
14 2|          countless ways. Those who really know, even when they have
15 2|           someone praises you, you really prick up your ears, wag
16 3|           times. This is something really marvelous. Those who don'
17 3|            to contemplate until we really see stress: That's when
18 3|       practice of the Dhamma isn't really important. Thus we don't
19 3|            stop groping around and really come to our senses will
20 3|        main problems. If you don't really contemplate stress, your
21 3|      develop is because you're not really sensitive to yourself. The
22 3|       should we want it? Who could really own it? Who could really
23 3|           really own it? Who could really control it? ~If you can
24 3|           we see outside. Once you really know it, you see that it'
25 3|            to wipe them out aren't really all that dangerous, for
26 3|           come and rest here or to really stop, get carried away with
27 3|           how disgusting the filth really is. There's nothing to it
28 3|        happy When the longing gets really intense, it feels really
29 3|           really intense, it feels really good to satisfy it. That'
30 3|            again, that's when they really can gain release from suffering
31 3|         contemplate. So isn't this really worth practicing? ~Stupid
32 3|           see how what's inside is really inconstant, really stressful,
33 3|       inside is really inconstant, really stressful, really not-self.
34 3|      inconstant, really stressful, really not-self. The way you used
35 4|           to contemplate until you really know it. Otherwise, you'
36 4|            passing away. ~When you really see the present with its
37 4|             and is free. This is a really simple method: stopping
38 4|        techniques we tried weren't really able to stop our distraction.
39 4|       method of calling a halt can really still the defilements immediately,
40 4|           change while the mind is really worked up. Keep sitting
41 4|     knowing feelings for what they really are: inconstant and stressful,
42 4|        craving are things we don't really understand. We think that
43 4|           release, but if we don't really understand, it's the hardest.
44 4|          tell it to be empty, it's really and truly empty. ~This method
45 4|     yourself so that the mind will really come to know. When you really
46 4|      really come to know. When you really know inconstancy, you're
47 4|            to them at all. Once we really know with mindfulness and
48 4|       longer latching onto them as really being "me" or "mine." This
49 4|       bodily frame of suffering is really happiness. ~We're all stuck
50 4|            practice of ours, if we really do it and really come to
51 4|             if we really do it and really come to know, will really
52 4|          really come to know, will really reduce our sufferings. This
53 4|         practice is thus something really worthy of interest. If you'
54 4|        dispassion at all. If we're really disciples of the Buddha
55 4|     defilements will you know. You really have to be able to disband
56 4|             fruitions, and nibbana really exist and really can disband
57 4|           nibbana really exist and really can disband suffering and
58 4|  understand correctly, the mind is really easy to deal with. If you
59 4|          worth clinging to. If you really look, you'll see that there
60 4|           them. That's when you'll really come to know. When you really
61 4|      really come to know. When you really know, everything stops.