true mind' to designate a basic dimension of being that neither arises nor passes away; it just is: About this mind ... in truth there is nothing really wrong with it. It is intrinsically pure. Within itself it is already peaceful. Our practice is simply to see the Original Mind.

There is no more becoming for me, finished is the holy life, this is my last birth." There! He knew the birthless and the deathless! This is what the Buddha constantly exhorted his disciples to know. This is the Right Practice. If you don't reach it, if you don't reach the Middle Way, then you won't transcend suffering. THE PEACE BEYOND It's of great importance that we practise the Dhamma. If we don't practise then all our knowledge is only superficial knowledge, just the outer shell of it. It's...

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Page 1 Within itself it's already peaceful. That the mind is not peaceful these days is because it follows moods. The real mind doesn't have anything to it, it is simply an aspect of Nature. It becomes peaceful or agitated because moods deceive it. The untrained mind is stupid. Sense impressions come and trick it into happiness, suffering, gladness and sorrow, but the mind's true nature is none of those things. That gladness or sadness is not the mind, but only a mood coming to deceive us. The untrained... Appears in 5 books from 1960-2002

Page 2 At first we just practise pedalling the machine to get our coordination right, before we actually sew anything. Following the breath is similar. We don't get concerned over how long or short, weak or strong it is — we just note it. We simply let it be, following the natural breathing. When it's balanced, we take the breathing as our meditation object. When we breathe in, the beginning of the breath is at the nose tip, the middle of the breath at the chest, and the end of the breath at the abdomen.... Appears in 6 books from 1960-2002

Page 10 ... you. Nothing, whether sights or sounds, will disturb you, because the mind doesn't receive them. Your attention will come together on the breath. If the mind is confused and won't concentrate on the breath, take a full, deep breath, as deep as you can, and then let it all out till there is none left. Do this three times and then re-establish your attention. The mind will become calm. It's natural for the mind to be calm for a while, and then restlessness and confusion may arise again. Appears in 4 books from 1960-2002

Page 13 That which can be most harmful to the meditator is absorption-samadhi, jhana, the samadhi with deep, sustained calm. This samadhi brings great peace. Where there is peace, there is happiness. When there is happiness, attachment and clinging to that happiness arise. The meditator doesn't want to contemplate anything else, he just wants to indulge in that pleasant feeling. When we have been practising for a long time we may become adept at entering this samadhi very quickly. As soon as we start to... Appears in 4 books from 1960-2002

Page 11 ... take just this knowledge as our object, that is, the awareness that there's no breath. Unexpected things may happen at this time; some people experience them, some don't. If they do arise, we should be firm and have strong mindfulness. Some people see that the breath has disappeared and get a fright, they're afraid they might die. Here we should know the situation just as it is. We simply notice that there's no breath and take that as our object of awareness. This, we can say, is the firmest,... Appears in 4 books from 1960-2002

Page 2 It lacks energy. Making the mind energetic and making the body energetic are not the same. To give the body energy we have to exercise it, to push it, in order to make it strong, but to make the mind strong means to make it peaceful, not to go thinking of this and that. For most of us the mind has... Appears in 5 books from 1960-2003

Page 22 Actually, it's telling us all the time, but it's Dhamma language, so we're unable to understand it. For instance, the sense organs of eye, ear, nose, tongue, and body are continually changing, but I've never seen them ask permission from us even once! Like when we have a headache or a stomach ache — the body never asks permission first, it just goes right ahead, following its natural course. Appears in 4 books from 1960-2002

Page 12 As our morality becomes purer, it will help in the development of concentration. When concentration is firmly established, it helps in the arising of wisdom. Morality, concentration, and wisdom help each other, they are interrelated like this. In the end, the path becomes one and functions at all times. We should look after the strength which arises from the path, because it is the strength which leads to Insight and Wisdom. Appears in 4 books from 1960-2002

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