| Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library |
| Upasika Kee Nanayon Reading the mind IntraText - Concordances (Hapax - words occurring once) |
bold = Main text
Chapter grey = Comment text
1 5| practice to cross it simply as abandoning craving in every action.
2 2| when it really knows, is absolute. It keeps hammering away
3 1| the mind, because it's so accustomed to wrong views and wrong
4 7| clear comprehension in every activity, but then he said, "There'
5 2| nothing but matters that add to the mind's suffering
6 6| painful feelings away. Our addiction to taking in pleasant feelings
7 4| of equanimity, that's an affair of concentration. It's what
8 5| full measure, like a house afire, can we let go of it? We
9 5| practice -- for if we're afraid of pain and always try to
10 | almost
11 | alone
12 | am
13 6| shell because you haven't analyzed things into their elements. ~
14 6| When you see the bones of animals, they don't have much meaning,
15 1| is an emptiness that can appear clearly within consciousness.
16 1| to stop and know in an appropriate way, in a way that's just
17 5| in the footsteps of the arahants, we have to focus specifically
18 6| yourself exclusively in the area of the mind like this, you'
19 2| sort of insight is hard to attain. If there's no mindfulness
20 5| fruitions leading to nibbana are attained, right here at feeling and
21 8| as this or that level of attainment. Otherwise you'll spoil
22 2| t reach any transcendent attainments at all.... ~So let's analyze
23 6| better than giving all your attention to the worthless affairs
24 1| them, it can let them go automatically without being attached to
25 4| thinking that you've gained Awakening. Keep looking. Keep focusing
26 3| The Balanced Way~In practicing the Dhamma,
27 | becomes
28 | been
29 | begin
30 2| the head to see that it belongs to the earth element, to
31 3| that's when you'll really benefit. You'll see things all the
32 1| to any real knowledge. At best, it can give you only a
33 | between
34 2| further states of being and birth in the future. ~Now that
35 7| become enamored with all the bits of knowledge that slip in
36 6| way, you stay deluded and blind. For instance, when we chant "
37 8| compare things in this way blocks everything -- and in particular,
38 2| its roots are soaked in blood and lymph under the skin.
39 7| awareness go soft because of our boastfulness and pride. ~ ~
40 3| thinking goes wild, all out of bounds. ~So when you practice,
41 7| us, we're always ready to brag. We work at developing this
42 1| would read the heart can't break through to know, for it
43 5| grows still -- steady, cool, bright, and so on -- we're still
44 5| will simply proliferate. So bring the practice close to home.
45 2| hidden. It keeps changing, bringing in new things all the time,
46 1| latching onto. It's all a bunch of deceits. ~To know just
47 4| the stage of absorption called purity of mindfulness and
48 5| a sense of stillness or calm that would rank as a feeling
49 9| beyond your discernment or capabilities to do it. If you have the
50 6| world. So really try to be careful. Don't get entangled in
51 4| oblivious equanimity, it's still carrying fuel inside it. Then as
52 6| meditation is nothing but catching sight of self-deceptions,
53 6| them simply fall into the category of feelings. Don't go thinking
54 7| to read yourself, to know cause and effect within yourself,
55 5| plasters things, how it causes desires to form -- the desires
56 4| know the mind. Get the mind centered, at equanimity, and then
57 6| blind. For instance, when we chant "jara-dhammamhi" -- I am
58 7| the less you feel like claiming to know. Instead, you'll
59 9| it, to see what inflated claims it makes for itself. This
60 1| you focus on watching them closely you'll see that they're
61 6| levels. It's like using a cloth to filter things. If you
62 6| filter things. If you use a coarse weave, you won't catch much
63 2| unattractive in terms of its color, its smell, and where it
64 3| and undisturbed without coming to any knowledge either.
65 8| level, for to measure and compare things in this way blocks
66 1| fashion up all sorts of complex and complicated things that
67 2| transcendent part ways. If you comprehend inconstancy, stress, and
68 7| developed mindfulness and clear comprehension in every activity, but then
69 4| clearly. Even when the mind is concocting all sorts of objects in
70 5| finally its mouth stuck, too. Consider this: Whatever we do, we
71 8| genuine emptiness, for it contains the intention trying to
72 5| the mind likes it and is content with it, so it keeps on
73 1| overcome even if you're continually mindful to keep watch over
74 6| training your mindfulness to be continuous so that it will enable you
75 2| know one thing, everything converges right there.... ~ ~
76 5| want is the cool side, the cooler the better...and when this
77 2| their time with countless corpses and yet not gain any insight
78 7| that no matter what sort of correct knowledge he gained, he
79 9| Once you can read your mind correctly, you can catch hold of defilements
80 2| can spend their time with countless corpses and yet not gain
81 1| deceits of the defilements and cravings within itself. The fact
82 5| summarize the practice to cross it simply as abandoning
83 9| itself. This way you can cross-examine it and get to the facts. ~
84 5| carried away with feeling. The crucial part of the practice lies
85 8| understand yourself, that cuts through a lot of the issues
86 1| simply let it go, and its cycling will slow down. Fewer and
87 7| this way, the mind will be dark. It may get a little empty,
88 6| into their elements. ~When days and nights pass by, they'
89 1| past and fashions issues dealing with the past, but if you'
90 8| this emptiness is that it's deathless within you -- this emptiness
91 6| realize it. Only after it's decayed a lot -- when the hair has
92 6| But as for the gradual decaying that goes on quietly inside,
93 7| little still, and you'll decide that's plenty good enough. ~
94 6| fronts -- quiet in your deeds, quiet in your words, quiet
95 6| they infiltrate into the deepest levels and how even the
96 2| not-self to the ultimate degree, that's the transcendent.
97 4| It's what the mindfulness depends on so that it too can reach
98 7| more." To begin with, he developed mindfulness and clear comprehension
99 7| ready to brag. We work at developing this or that factor for
100 6| are growing old; when it dies and mental phenomena stop,
101 1| through them, they are very difficult to overcome even if you'
102 9| defilements arise again, you can dig them up again, cut them
103 8| it mean that everything disappears or is annihilated? Actually,
104 7| true or false it is, how it disbands and then arises again. You
105 6| levels to being mindful and discerning, filtering on in to the
106 1| Self-Deception~It's important that we discuss the steps of the practice
107 5| disliking feelings is a disease hard to detect, because
108 4| process of examining the diseases in the mind, not just one.
109 2| develop any dispassion or disenchantment for it -- why? Why is it
110 3| knowledge of anything: quiet, disengaged, at ease for a while, but
111 6| feelings is what makes us dislike painful feelings and push
112 2| and yet don't develop any dispassion or disenchantment for it --
113 6| through it, it can make you distressed and upset. This shows that
114 2| that people studying to be doctors can know everything in the
115 3| not-self. This without a doubt is what will stop every
116 1| onto them all, and this drives the mind around in circles.
117 9| from growing too easily dull. ~And now that you know
118 2| its smell, and where it dwells. If you analyze and contemplate
119 5| sticky sap, a glob of tar, a dye that's hard to wash out. ~
120 6| onto everything -- eyes, ears, nose, tongue, body, intellect --
121 9| your tools from growing too easily dull. ~And now that you
122 7| yourself, to know cause and effect within yourself, and to
123 1| little protection against the effects of sensory contact. If you
124 8| you have the mindfulness enabling you to read yourself and
125 7| As a result, we become enamored with all the bits of knowledge
126 8| in. No matter what you've encountered that you've heard about
127 5| pleasure or equanimity. We enjoy them. Even on the level
128 2| topic, for that would simply ensure that you wouldn't know a
129 6| and not-self -- you won't enter into them and latch onto
130 1| This is why the mind stays entirely in the whorls of the cycle
131 3| powers of observation, it's especially hard. The mind will keep
132 6| If mindfulness is firmly established, the mind won't waver. If
133 | ever
134 9| they disband, you realize exactly how deceptive they are.
135 7| ignorance and foolishness. Your examination of the viruses in the mind
136 8| words for those who haven't experienced it: In what ways is emptiness
137 5| clearly. And you have to experiment more than you may want to
138 5| why we have to be brave in experimenting with pain -- both physical
139 5| continue to be reborn.... ~So explore to see how craving paints
140 5| rebirth? ~Nibbana is the extinguishing of craving, and yet we like
141 9| fun. Whenever it shows its face in order to get anything,
142 7| developing this or that factor for a while and then say
143 9| cross-examine it and get to the facts. ~Once you know, there's
144 6| body constantly decays and falls apart, too. The body decays
145 7| it will go, how true or false it is, how it disbands and
146 2| knowledge is simply a passing fancy. It doesn't sink in. The
147 7| on awareness to see how far it will go, how true or
148 5| contemplate to see how craving fastens the mind so firmly to feelings
149 6| tricks you into feeling fear and love, and when you fall
150 8| of emptiness it is, what features it has. This is something
151 5| gets its other hand, both feet, and finally its mouth stuck,
152 6| mindful and discerning, filtering on in to the details. ~And
153 5| other hand, both feet, and finally its mouth stuck, too. Consider
154 2| itself repeatedly. It keeps finding other issues to get in the
155 2| to abandon craving, so it finds ways of keeping things hidden.
156 6| anything. You have to use a fine weave to filter down to
157 2| in with water, wind, and fire. If they were purely earth
158 2| our attachments will be fixed and strong and will lead
159 4| there's sensory contact, it flares up into attachment. So we
160 6| mind become attached to the flavors of feelings, quiet in a
161 6| little things, the tiny flaws that arise in the mind.
162 5| is like a wide and deep flood, but he then went on to
163 6| teachings is to go against the flow. Every living being, deep
164 7| many-faceted ignorance and foolishness. Your examination of the
165 1| of deceptions by which it fools itself. If you aren't skillful
166 5| freeing ourselves in the footsteps of the arahants, we have
167 7| be wise to it. You can't forbid it, for it's something natural,
168 4| simply in line with the force of our character. For instance,
169 8| Craving will have a hard time forming. In whatever guise it arises,
170 6| physical and in its mental forms. If there's the pleasure
171 3| the Dhamma, if you don't foster a balance between concentration
172 2| the practice -- the four foundations of mindfulness, the four
173 4| in concentration at the fourth level of absorption (jhana)
174 1| go of lies right smack in front of us: where the mind fashions
175 6| have to be quiet on all fronts -- quiet in your deeds,
176 2| won't reach the paths and fruition leading to nibbana. ~So
177 4| equanimity, it's still carrying fuel inside it. Then as soon
178 5| distress. When it arises in full measure, like a house afire,
179 8| and yet the mind can still function, know, and read itself.
180 2| of being and birth in the future. ~Now that we have the opportunity,
181 5| mind changes, or when it gains a sense of stillness or
182 4| of equanimity as the mind gathers and settles down, when it'
183 1| arises in there and how it generates issues. Sensations, thoughts,
184 6| lot -- when the hair has gone grey and the teeth fall
185 6| blatant level. But as for the gradual decaying that goes on quietly
186 6| when the hair has gone grey and the teeth fall out --
187 5| detect. But when the mind grows still -- steady, cool, bright,
188 8| time forming. In whatever guise it arises, you'll get to
189 6| or else they'll become habitual. ~Being uncomplacent means
190 7| Instead, you'll simply see the harm of your own many-faceted
191 6| external affairs and end up having too much to do and too much
192 3| let them go. If you're too heavy on the side of either discernment
193 6| physical level and then on the higher and more subtle levels of
194 6| awareness or mindfulness from holding steady and firm. You have
195 5| bring the practice close to home. When the mind changes,
196 | however
197 6| are ageing, that you are ill, that you are dying. You'
198 1| for meanings, thoughts, imaginings -- simply watching the process
199 9| them. We close the door and imprison them. When they can't go
200 4| irritation can arise completely independent of sensory contact, simply
201 5| in the mind, we're still infatuated with feeling. Feelings on
202 6| self-deceptions, to see how they infiltrate into the deepest levels
203 9| it wants it, to see what inflated claims it makes for itself.
204 6| ears, nose, tongue, body, intellect -- as being us or ours.
205 8| emptiness, for it contains the intention trying to know what type
206 1| sort of thing -- it isn't interested, because it's intent on
207 2| everything in the body -- intestines, liver, kidneys, and all --
208 5| hard to detect, because our intoxication with feelings is so very
209 1| If you aren't skillful in investigating and seeing through them,
210 6| instance, when we chant "jara-dhammamhi" -- I am subject to death --
211 4| fourth level of absorption (jhana) is the basis for liberating
212 9| actually a lot of fun, this job of uprooting the defilements
213 1| person who wanders into a jungle and doesn't know the way
214 2| body -- intestines, liver, kidneys, and all -- down to the
215 9| hold of defilements and kill them off: That's insight
216 2| craving wants. As for the kind of study that would end
217 7| because you thought you knew. But actually these things
218 9| just as if you have a sharp knife that can cut anything clear
219 4| the principles the Buddha laid down: Focus the mind into
220 | last
221 2| this knowledge: Make this a law within yourself. If the
222 2| not-selfness. If you try to learn too many principles, you'
223 6| almost at the end of your lease in this burning house and
224 6| neither-pleasure-nor-pain. Contemplate how to leave them alone, simply as feelings,
225 | less
226 4| jhana) is the basis for liberating insight. Simply make sure
227 9| all -- and yet it doesn't lie beyond your discernment
228 5| turns to pleasure, the mind likes it and is content with it,
229 2| the body -- intestines, liver, kidneys, and all -- down
230 6| against the flow. Every living being, deep down inside,
231 4| will rise above feeling, no longer entangled in this level
232 6| s nothing. These things lose their meaning on their own.
233 1| objects -- means that it loses itself in its many, many
234 2| are soaked in blood and lymph under the skin. It's unattractive
235 9| complain: "I can't take it! I'm not free to go anywhere
236 | made
237 5| This is the subtle magnetic pull of craving, which paints
238 4| the empty mind -- the mind maintaining its balance in normalcy --
239 6| your self, as a woman, a man -- and you really turn yourself
240 7| see the harm of your own many-faceted ignorance and foolishness.
241 2| see the aggregates -- this mass of suffering and stress --
242 | me
243 5| of firm concentration or meditative absorption, there's attachment
244 1| the mind gives rise to memories of the past and fashions
245 7| knowledge is simply the memory of labels. We think that
246 8| deep, not on the level of mere stillness or concentration.
247 3| keep your practice on the Middle Way. If you don't use your
248 9| may complain that we're mistreating them. We close the door
249 2| know all the details like modern-day surgeons. All we have to
250 | most
251 5| both feet, and finally its mouth stuck, too. Consider this:
252 9| mind. There's no other work nearly as much fun as getting this
253 6| thinking anything that isn't necessary. That way your mindfulness
254 6| elements. ~When days and nights pass by, they're not the
255 2| of mindfulness, the four Noble Truths -- all come down
256 | none
257 4| when the mind is perfectly normal, and all of a sudden there'
258 6| everything -- eyes, ears, nose, tongue, body, intellect --
259 4| equanimity: That's hard to notice, because the mind is at
260 1| the arising and disbanding occurring every moment in emptiness.
261 5| offering pleasure, they offer us nothing but stress --
262 5| and unreliable. Instead of offering pleasure, they offer us
263 5| the violent and stressful ones that come with defilement --
264 8| Emptiness vs. the Void~To open the door so that you can
265 9| Opening the Way to the Heart~Once
266 1| to wrong views and wrong opinions. This is what keeps it hidden
267 2| future. ~Now that we have the opportunity, we should contemplate the
268 1| things rightly. If you go the opposite way, you'll have to think
269 9| feel the heat. ~When we oppress the defilements a lot in
270 8| emptiness....Actually it's just ordinary stillness. We have to look
271 5| plasters things over. This painting and plastering is hard to
272 3| balance. Stillness has to be paired with discernment. Don't
273 5| nibbana.... ~In the Solasa Pañha, the Buddha said that defilement
274 2| your skin. ~All of these parts are composed of the earth
275 2| are, knowledge is simply a passing fancy. It doesn't sink in.
276 4| very volatile. Sometimes passion or irritation can arise
277 6| This shows that you haven't penetrated into the Dhamma. You're
278 4| you'll come to even more penetrating insights.... ~So focus on
279 6| the bones of people, your perception labels them: "That's a person'
280 6| attracted to the mental perceptions and labels that accompany
281 2| the point where they can perform surgery don't reach any
282 1| how these things arise, persist, and disband -- so it latches
283 6| scare you. When you see the picture of a skeleton or of anything
284 5| over. This painting and plastering is hard to detect, because
285 9| hold of anything, we don't play along. We let go. Just this
286 5| thus a very subtle matter. Please try to contemplate it carefully --
287 7| and you'll decide that's plenty good enough. ~But if you
288 2| the four physical elements plus the elements of space and
289 3| The Balanced Way~In practicing the Dhamma, if you don't
290 1| just the phenomenon of the present: arising, persisting, disbanding,
291 9| is a way of stopping and preventing all kinds of things inside
292 7| of our boastfulness and pride. ~ ~
293 4| at equanimity, and then probe in to contemplate. That'
294 4| concentration as the basis for probing in to see inconstancy, stress,
295 1| cycle of rebirth and the processes of thought-formation are
296 5| you may follow will simply proliferate. So bring the practice close
297 4| three characteristics. The proper way to practice is not to
298 6| be able to keep your mind protected -- better than giving all
299 1| can give you only a little protection against the effects of sensory
300 4| stage of absorption called purity of mindfulness and equanimity.
301 6| feelings into itself and stop pushing painful feelings away. Our
302 9| enough to give in to it so quickly that it's become second
303 6| gradual decaying that goes on quietly inside, we aren't aware
304 5| flavor of feeling has many ramifications. This is where many of us
305 5| stillness or calm that would rank as a feeling of pleasure
306 9| meditation. The mind becomes razor sharp, just as if you have
307 2| know just this much, we've reached the paths and their fruitions,
308 4| the mind stops, until it reaches the stage of absorption
309 7| As for us, we're always ready to brag. We work at developing
310 8| the point of gaining clear realizations every now and then, regard
311 1| for what they are. When it realizes them, it can let them go
312 9| sufferings and stress can reap good results in every way.
313 5| makes us continue to be reborn.... ~So explore to see how
314 1| thinking and labeling solely in reference to these sorts of themes,
315 5| with it? When it's cool and refreshing, how can we see through
316 8| realizations every now and then, regard them as simply things to
317 2| you won't be deluded into regarding them as your hair, your
318 4| of pleasure is something relatively easy to detect, but being
319 2| to the point where it can relinquish its attachments, it can
320 5| there, right where the mind relishes the flavor of feeling and
321 3| and caught up on, you'll remain foolish and deluded. So
322 4| They all disband. All that remains is the empty mind -- the
323 2| t like examining itself repeatedly. It keeps finding other
324 9| mindfulness. May you be brave and resilient, so that your practice for
325 6| the mind love pleasure and resist pain. Let it be undisturbed
326 6| to feelings of peace and respite. This is why you have to
327 9| and stress can reap good results in every way.
328 1| you'll come to see things rightly. If you go the opposite
329 6| conventional truths get ripped away. They all collapse.
330 9| ourselves. Whenever defilement rises up to get anything, to grab
331 2| element, to see that its roots are soaked in blood and
332 8| If you get excited, it ruins everything. Instead of seeing
333 9| stop -- stop going, stop running. It's easy to say no to
334 1| clearly. Look on in for the sake of seeing clearly...and
335 4| to see things you never saw before. Just keep contemplating
336 6| of them, they can really scare you. When you see the picture
337 4| settles down, when it's not scattered around, use that feeling
338 9| quickly that it's become second nature. ~So we have to stop.
339 6| Desires for this and that will seep in and influence the mind
340 6| nothing but catching sight of self-deceptions, to see how they infiltrate
341 6| are the things we see, the sensation of seeing is something we
342 1| change as soon as they're sensed -- and they're very refined.
343 6| the mental phenomenon that senses sights, sounds, smells,
344 6| You must make yourself sensitive in a way that sees clearly
345 5| that you never weary of sensuality or of pleasant feelings,
346 5| feeling and craving. We can't separate them out. We can't wash
347 4| as the mind gathers and settles down, when it's not scattered
348 9| make the effort to keep sharpening your tools at all times.
349 2| mind is always wanting to shift to new things to know, new
350 2| Don't let the mind stop short of this knowledge: Make
351 7| something natural, and you shouldn't try to close off the mind
352 | since
353 6| body as being us -- every single part of it. Its eyes are
354 2| passing fancy. It doesn't sink in. The mind keeps latching
355 6| skeleton. That's a person's skull." If there are a lot of
356 6| yourself think that the slight waverings are unimportant,
357 6| have to be wary of even the slightest wavering. Don't let yourself
358 7| the bits of knowledge that slip in and fashion the mind --
359 7| inward instead. Whatever slips in to fashion the mind,
360 1| go, and its cycling will slow down. Fewer and fewer thought-formations
361 1| to let go of lies right smack in front of us: where the
362 2| terms of its color, its smell, and where it dwells. If
363 6| can let go of it and thus snuff out craving, through being
364 6| uninvolved. This is what snuffs out the virus of craving
365 2| to see that its roots are soaked in blood and lymph under
366 7| principles in our awareness go soft because of our boastfulness
367 5| that's nibbana.... ~In the Solasa Pañha, the Buddha said that
368 1| mind thinking and labeling solely in reference to these sorts
369 | Some
370 2| elements plus the elements of space and consciousness. If we
371 2| knowledge that's focused and specific, when it really knows, is
372 5| arahants, we have to focus specifically on feeling until we can
373 4| which are simply matters of speculation. ~The important thing is
374 2| it that undertakers can spend their time with countless
375 8| attainment. Otherwise you'll spoil everything. You reach the
376 6| uncomplacent in the beginning stages of the practice. When you
377 8| the mind changes. ~So to start out, simply watch these
378 1| important that we discuss the steps of the practice in training
379 1| Don't let your awareness stream away from awareness to outside
380 5| distress, the mind will struggle because it doesn't like
381 9| practice? No matter how stubbornly they want anything, simply
382 8| because of the things we've studied and heard, we tend to label
383 2| mind? Why is it that people studying to be doctors can know everything
384 6| jara-dhammamhi" -- I am subject to death -- that's simply
385 5| on feeling until we can succeed at freeing ourselves from
386 | such
387 4| perfectly normal, and all of a sudden there's irritation -- or
388 1| and that you made yourself suffer right there in that very
389 9| gaining release from all your sufferings and stress can reap good
390 5| but he then went on to summarize the practice to cross it
391 8| really want to know. If it's superficial emptiness -- the emptiness
392 2| details like modern-day surgeons. All we have to know is
393 2| point where they can perform surgery don't reach any transcendent
394 7| deceptive awareness has us surrounded on all sides. ~We thus have
395 2| inner character, under the sway of ignorance and delusion,
396 2| are. It's not a matter of switching from topic to topic, for
397 6| sounds, smells, tastes, tactile sensations, and all. This
398 6| that we die. ~Once you've taken the elements apart, though,
399 3| they really go off on a tangent. Their thinking goes wild,
400 6| mine." This is why we're taught to contemplate death --
401 4| gaining insight, it's simply a temporary state of concentration.
402 8| ve studied and heard, we tend to label the emptiness of
403 3| Once it does grow still, it tends to get stuck there. Or it
404 1| hidden from itself. But thanks to the teachings of the
405 4| Just keep contemplating the theme of inconstancy in everything,
406 7| knowledge -- because you thought you knew. But actually these
407 9| of "I" or self under your thumb, because you get to see
408 6| the little things, the tiny flaws that arise in the
409 | together
410 9| remember that the Buddha told us to put the heat on the
411 6| everything -- eyes, ears, nose, tongue, body, intellect -- as being
412 7| you didn't know, so you took your views to be knowledge --
413 6| ultimately it vanishes without a trace. ~ ~
414 5| a monkey stuck in a tar trap. They take a glob of tar
415 1| disbanding....There's no special trick to this, but you have to
416 4| sorts of objects in a real turmoil, focus on seeing all of
417 5| like pain. But when pain turns to pleasure, the mind likes
418 2| stress, and not-self to the ultimate degree, that's the transcendent.
419 6| observe: How can it stay unaffected by feelings? This is something
420 2| lymph under the skin. It's unattractive in terms of its color, its
421 8| you to read yourself and understand yourself, that cuts through
422 7| knowledge. They're the type of understanding that comes from labels.
423 2| it -- why? Why is it that undertakers can spend their time with
424 6| the slight waverings are unimportant, or else they'll become
425 6| its nature: unentangled, uninvolved. This is what snuffs out
426 1| give rise to any unwise or unprofitable thoughts. It will simply
427 1| mind won't give rise to any unwise or unprofitable thoughts.
428 9| lot of fun, this job of uprooting the defilements in the mind.
429 6| feelings, quiet in a way that uproots their influence. ~The desire
430 6| make you distressed and upset. This shows that you haven'
431 9| t know. As soon as they urged you to do anything, you
432 1| know just this much is very useful for seeing the truth inside
433 4| The Uses of Equanimity~The sensations
434 | using
435 9| you make the effort to the utmost of your strength and mindfulness.
436 6| craving so that ultimately it vanishes without a trace. ~ ~
437 1| re very refined. If you view them as being about this
438 5| on the crude level -- the violent and stressful ones that
439 7| Your examination of the viruses in the mind gets more and
440 6| Actually, the element of vision and the element of form
441 4| mind are subtle and very volatile. Sometimes passion or irritation
442 2| that we end up deluded. We wander around in our deluded knowledge,
443 1| we're like a person who wanders into a jungle and doesn'
444 6| disliking. You have to be wary of even the slightest wavering.
445 2| earth element mixed in with water, wind, and fire. If they
446 6| wary of even the slightest wavering. Don't let yourself think
447 6| yourself think that the slight waverings are unimportant, or else
448 | well
449 | Wherever
450 1| same thing. As a result, we whirl around and around, lost
451 1| through to know, for it whirls around and around in these
452 5| because craving is always whispering inside us, "I want nothing
453 7| he gained, he was never willing to stop there. He always
454 2| element mixed in with water, wind, and fire. If they were
455 6| them as your self, as a woman, a man -- and you really
456 3| control. Some people keep wondering why discernment never arises
457 1| there's nothing in there worth latching onto. It's all
458 6| all your attention to the worthless affairs of the outside world.