無畏的施與舍 Giving and Giving Up Fearlessly

無畏的施與舍

Giving and Giving Up Fearlessly

巴沙諾法師2005年7月18日星期一下午講于法界聖城戒期中

By Ajahn Pasanno at the City of the Dharma Realm on June 18, 2005, Monday afternoon

明哲 中譯 Chinese Translated by Ming Je

皈依佛、皈依法、皈依僧、皈依戒。我想誦一個咒，以憶念我們的皈依處，以便我們的思想能與法相應，而非用私見。

首先，我今天很高興來參加這一種宗教尋求者的法會──尤其這是為你們這些尋求發展僧伽修行生活的尼僧而舉辦的。

在美國，總有人問我：「需要做和尚或尼僧嗎？是否人人──包括在家人──都可以學戒律？」有時為了不引起對方的排斥，我就籠統的回答，是人人可學得到。

不過，佛鼓勵出家弟子去發展做為僧尼所須具備的覺知力，這不僅由讀誦經典或存正念，也不因我們已披剃搭衣，就可獲得。我們有些人剛開始過出家人的生活時，會覺得有點生疏怪異；我倒是感覺它是自覺的、激勵與熱衷的，這整個感覺是自然而然的。開始的時候，對于如何行事和如何行事如法，我們往往會憂慮，那時它或者會是個負擔。

我們需要忍耐力和幽默感，來適應這種訓練；不要太過壓抑，也不要看得太認真。我想到我的住持同伴阿瑪若法師，在阿姜查的訓練下，他久欲求受大戒；終于在穿上衣袍的第一天，他出外去托缽，這很有沙門的形象。但搭衣使他不自在，特別是在雨天，他的衣袍滑落時。他一會兒要放下缽去拿傘，一會兒又放下傘去提衣；等再抬頭看時，所有的比丘都已走了。在乞食的第一天，他就在村子里迷了路，又不會說泰語；這時他一切的沙門希望和壯志都被打倒了！他想自己已犯了大錯。現在回顧，他覺得很可笑；不過這可說明：這種沙彌、沙彌尼、比丘、比丘尼的培訓，需要耐心，點點滴滴的去累積經驗。

出家和在家最大的不同，是出家人必須在所面對的境界中修行；而在家人會選擇所偏好，又可以掌控的環境去做。部份──實際上是絕大部份，僧尼要做的，就是放下那種掌控。我們願意處于自己所依存的寺院、師父或環境的鍛鍊境界中。再者，世界的走勢是要金錢、權利、知識和影響力；我們則給自己機會，去放下得到個人權利或地位的希冀或欲望。

我做比丘卅多年了，有次犯了戒，阿姜查要我懺悔一段時期，它比戒律上要求的作法懺還嚴格得多多。我所能做的，便是投入這調鍊，歸順于阿姜查。我做這作法懺兩年多，雖然時間真長，我還是做了──其實是他命令我做的，我必須放棄自己的揀擇。那是很苦又很挑戰的一段時期，我必須戮力鍛鍊自己。一年後，我的心得是：我終于明白了老師的用心。

阿姜查和任何善知識會做的，是願意把我們逼到極點。這是寺院鍛鍊的重點之一：逼我們到事情的極致。我們不是要自我吹噓或要表現不脆弱，不過我們在捉摸探究那些極限、和我們的執取。學習不被我們的極限所困厄，這是很有趣的一種自我挑戰。

當我覺得時間差不多時，我向阿姜查要求不用再做這個懺悔，阿姜查只是看著我，我感覺自己好像被一眼看透似的。

當阿瑪若法師提議我們的寺院名「無畏」時，我對「無畏」這內涵很有興趣；因為怕，我們對任何難事或放下就會退縮。在這冶鍊中，我們受挑戰要和畏懼共存並超越它，它不是外在的恐怖，而是一種不舒適和無依恃。

做為出家人，我們有機會面對更多的「不可能」，而用作意和努力去承擔。比如，阿姜查在泰國時，曾經要我們大家把所有的衣搭上，在戒壇里打坐。他緊閉那棟錫屋頂建築物的所有窗戶，每個人打坐時都在想：「究竟要坐到什麼時候？」但只要我們打瞌睡或昏沉，他就不放大家出去；直到大多數人都打起精神，他才放人。那是一段增長修行信心的艱苦過程。這類情形，其實不一定是障礙，但的確是既不舒服也不愉快。

阿姜查還做一件事，對西方人比較容易，但對泰國人卻很難－－在寒冷的黎明時分，做完早課後，他要我們脫下袈裟，在這寒冬里，只披一塊布橫過胸部。對我這個在加拿大長大的人而言，還算可以松口氣；但這對泰國人來說就不同了，我可聽見他們冷得全身打顫。

天氣是外在的，還容易認識和應付；但內心翻騰于兩個極端的境界之間，可就有苦受了。在兩極的關卡處，我們要挺立把持住：我要什麼、不要什麼？同意什麼、否決什麼？接受什麼、不接受什麼？

冶煉出家人，戒律是首要的，其他涵蓋的道德，尚有感官張力的道德(眼、耳、鼻、舌、身、意)、正念資糧的道德(飲食、醫藥、臥具、衣袍)、正命的道德(值得受供，而非諂媚、攀緣施主或用占卜、星術而得)。我們也學習在這些方面守持戒律。戒律有輕重，又有威儀戒與和合戒。然而很有可能，你在守戒相的當口，仍然疏忽地漏失于六識；譬如，用眼、耳向外馳求。

阿姜查訓練的重點，其中有一個我很受用的是：所有規矩、冶煉，是為了明白自己的意圖、欲求──亦即每個起心動念的根源。我們造作的業，是因心中欲求，由心動、行動而導致因果；所以洞悉意圖，就是明白造作，這才能使自己莫再造新業。我們要深究心行錯綜複雜的造作；戒律和我們所受的冶煉，直截的用意，是對欲求之作意和覺知。這樣，可發展心靈的清明。

這種訓練，要我們專注在自己的身、口、意，以及生活在團體中。很多人想出家，是因為師父的啟發、想開悟，或欲救度眾生，但我認識的多數人，並不清楚地認識到：出家的訓練，是在生活的互動中。應該要明白這點：僧團是皈依處。從佛解脫、成佛那天起，僧團成立了，僧團即是一個舍棄之乘。

僧團生活並不抽象，它是關于相處交融、互助、分享、彼此容忍、善巧勸諫你的同修和旁人之道。在某方面來說，這些比打坐還更難應付，我們需要很有心的努力去發展此中的藝術。利生之願易發，卻往往忘了就在身旁的他。我們有個師兄弟說：排班在自己身旁的人，就代表了世間苦的十之八、九。

Homage to the Buddha, Dharma, Sangha, and Vinaya. I』d like to recite a mantra that lets us recollect our refuge so that our perspective is not a personal one but one based on the Buddhadharma.

First of all, let me express my delight in joining you today among an assembly of religious seekers, particularly those seeking to develop a practice in monastic form.

When in America, I am always asked, 「Is it necessary to be a monk or a nun? Is the vinaya accessible to everybody, including laypeople?」 To not offend people, sometimes I would give a sweeping answer about how it is available to everyone.

But the Buddha encouraged us monastics to develop our perception as monks and nuns, not just from reading and memorizing sutras or being mindful, and not just because we have shaved heads and wear robes. For some of us who first began this lifestyle, it felt strange and awkward. I felt self-conscious, inspired, and enthusiastic. This whole range of feelings is natural. At the beginning, we usually are worried about how to do things and how to do things right. It』s a burden at times.

Patience and humor are needed for us to fit into this training. Don』t be overwhelmed and don』t take certain things too seriously sometimes. One thing comes to mind about my co-Abbot, Ajahn Amaro. When he was training under Ajahn Chah, he had been aspired to become ordained for a long time and on the actual and first day that he got to wear the brown robes, he went out for alms. This fit his image of a sramana [Buddhist monk]. But he was uncomfortable in his robes, especially with the rain and his robes slipping. He had to set his bowl down to get his umbrella, set his umbrella down to pull up his robes. By the time he looked up, all the monks had gone. He was lost in a village where he did not speak any of its language on that first day of his alms round. All of his hopes and aspirations were dashed. He thought he had made a very big mistake. It』s funny now that he looks back. But this tells us that a novice, Bhikshu or Bhikshuni』s training requires patience as one learns bit by bit.

The biggest difference between a left-home person and a layperson is that a left-home person has to practice in any circumstance one finds oneself in. A layperson will find circumstances that he or she prefers, has control over. Part of, actually a lot of, what a monk or a nun does is having to relinquish that kind of control. We are willing to be in situations of training where we are dependent on the community, the teacher or the circumstances. Furthermore, it』s the tendency of the world to acquire money, power, knowledge, and influence. We give ourselves the opportunity to relinquish our wish and desire for personal control, for positions.

I have been a monk for more than 30 years and once I had made a transgression in the vinaya. Ajahn Chah made me do a period of penitence that did not accord with the vinaya. The penitence was much more severe and way more than what the vinaya required. All I could do was to give myself to the training, to Ajahn Chah. I did the penitence for more than two years, which is a very long time; but I did it. Actually, he made me do it. I had to relinquish my own preferences. It was a difficult time that was very challenging. I had to work very hard on the practice. After one year, I had this insight: I actually understood what he was trying to do.

What Ajahn Chah did and what any good teacher will do is being willing to push us to the limit. This is one of the elements in the monastic training: pushing up against the edge of things. We are not being egotistical or promoting a feeling of invulnerability, but we are exploring limitations, our clinging and grasping. This is an interesting way of challenging ourselves while learning not to be restricted by our limitations.

When I felt the time was right, I asked Ajahn Chah to release me from my penitence. All he did was look at me. I just felt transparent.

When Ajahn Amaro proposed the name Abhayagiri for our monastery, I was very interested in the name, in this quality of fearlessness. Because of fear we pull back from letting go, from hard things. In this training, we are challenged to work with and step beyond fear. This fear is not some external terror but a discomfort and insecurity.

As monastics, we have the opportunity to look at things that are impossible and take them on with intention or effort. In Thailand, for example, Ajahn Chah would have us put on all our robes and make us meditate in our old precept platform. He had all the windows closed to this tin-roofed building. We often wondered, 「When will this end?」 He didn』t let us go if we were drowsy or dozing off. Only when enough people got enough energy going would he release us. Those were awful times that gave us confidence. Situations such as these don』t have to be obstacles, though they』re not comfortable or pleasant.

Another thing that Ajahn Chah did that was easier for westerners but more difficult for the Thai: after the morning chanting or meditation, during the cold before dawn, he had us take off our robes and lay a single piece of cloth across our chest in the very cold of winter. It was a nice break for me since I grew up in Canada, but it was different for the Thais. I could hear them shiver.

The weather is external and easier to recognize and work with, but the mind that flips and flops between extremes leaves a trail of suffering. We need to push up against the extremes: what we want and what we don』t want, what we approve of and what we don』t approve of, what we accept and what we don』t accept.

Precepts is one of the first areas that we recognize as a part of our training. Other virtues include the virtue of sensuous strength (eyes, ears, nose, tongue, body, and mind), the virtue of being mindful of the requisites (food, medicine, bedding, robes) and the virtue of livelihood (being worthy of offerings rather than cajoling, developing schisms among donors and using astrology). We learn to follow and apply the precepts in these virtues too. There are major and minor precepts, precepts of comportment and communal harmony. And yet it』s possible to follow the precepts to the letter and still be heedlessly caught up in the senses, such as looking out at the world with our eyes and ears.

One of Ajahn Chah』s emphases and one that I found helpful was that the purpose of all rules and training is to understand intention, volition, the nature of each thought. Karma is created through volition, which is movement toward action that leads to cause and effect. Therefore, to see intention is to understand action. We then disentangle ourselves from creating karma. We investigate the movement of the mind with all actions and complications. The straightforward purpose of the vinaya and our training is about attention and awareness on volition (Sanskrit: cetana). It develops clarity in the heart.

This training is one in which we focus on our own body, mouth and mind, also on living in community. Many are inspired to leave the home-life because they are inspired by the teacher, the wish for enlightenment, or the desire to save all beings; but most people I know don』t recognize clearly that this training is about living with one another. That needs to be made clear. The Sangha is a refuge. Starting the day of Buddha』s liberation, the day of his enlightenment, he established the Sangha. The Sangha is a vehicle for relinquishment.

Living in community is not an abstract principle, it』s about getting along, helping each other, sharing, being patient with each other, admonishing each other skillfully and others. In certain ways, all these are more challenging than meditating. We need to make a very conscious effort to develop these skills. Sometimes it』s easy to think about helping all beings but not the one next to us. One of the monks in our community said: the person next to you in line is responsible for 80 to 90% of the world』s suffering.

良法師：我想再談談馴服于出家生活這一點，《華嚴經》有一卷講到善財童子53參，有位善知識指點他爬上刀山，然後跳入火坑；他做到了，而那境界化為聖境。這是修道上重要的一項。

巴沙諾法師：出家與在家修道人不同處中，有一點是：于廟上系統中所立制度式的棄舍，不在于你讀誦的經典有多少、守持戒相的條數有多少、打坐有多棒，而在于日常棄舍的點點滴滴增進。我們放下，不論是在大眾念誦或獨處時，把自己交給面對的境界。我們舍時間，也把自己布施給法。

「捐除、棄舍、屈服」等字眼，都不足以捕捉「施與舍」的意味；要布施給法，我們須要能舍。我可以講無畏寺一個比丘的故事，來說明這個道理。他受法師的訓練有五年了，正在進行從紐奧良到加拿大分支道場的游方之旅。他投身在這長途行腳中，對任何狀況都放下；他能忍受那些粗魯的農場工人，並于髒亂處棲息，對供養也很自在。但朝聖之旅才過一個月，他生病了；他接受這個病緣，終于無法完成行腳的理想。成功不是以達到既定的目標來衡量，而是在舍棄感。因病他中止行腳，可是他找到了法。我相信他因病緣放下，而學得更多。

佛陀教育我們，不論世間或佛法上，成功有四種基礎，這些為致力于成功的人建立起目標：

1. 欲如意足，

2. 精進如意足，

3. 念如意足，

4. 思惟如意足：觀察所行之事中，何者能引發興趣。以此四者形成循環。

近柔師：熟悉儀式後，久而久之感覺乏味，怎麼辦？

巴沙諾法師：不論南、北傳佛教或基督教的儀式的共通性質之一，就是重複性，我們要時時保持它們的新鮮和趣味。你可以反思乏味的是什麼。記得我在英國閉關了一年，六個月後，有位認識多年的女居士問我在閉關時做些什麼事？我告訴她，我早晨起身、打坐、經行、午齋、打坐、聽法、再打坐多些。她看起來非常驚愕：「好無聊！」無聊，表示你失念了。

我們要把注意力放在所做的事上，我們可以在持咒時觀息。我們把心收攝回來，並和心艱苦奮斗；但這不表示要像放狗吃屎那樣硬拖，而是找出事情之樂趣。注意身心的緊張或寬松性，便得內明。問自己在自找閒岔嗎？

近寂師：阿姜查在教導他的弟子時，曾經有人得到瘧疾，他要求弟子還是靠打坐來降伏病魔，而不是靠醫生。但如果實在無法痊愈，難道還是一直打坐下去？

巴沙諾法師：我們最重的病是貪、瞋、癡，所以要專注在什麼可以解脫我們的貪、瞋、癡。是執著和無明遮障了我們的心。有一種法我們可以修，就是用智慧去攫取內心憂慮和恐懼的數量。相信你的心，不要有疑心。「我在折磨自己嗎？我太投入了嗎？因為這樣，我就完全地、永遠地不行了嗎？」經驗了極端的兩面，我們就會建立我們的信心；這種信心，無畏于病或愧疚之聲：「你懶！你不夠好！你不夠認真！」這些思想使你失衡、不安，總是在受苦。你聽聽內在的這些個評論家、疑心人、懶散人，看看這些偏失中道的真面目，病就是其中的一個。但我們遠比自己想象的更有彈性多了！你不能相信你的身體。阿姜查說，解脫最快的方法，是直接觀心。

生活在僧團中，最重要的一點是，有同參的支持和鼓勵。有些事我們自己看得不清楚，親近師父和我們信任、敬重的同修，是既需要、又有幫助的。

不管是對人或對事，阿姜查從沒有固定的反應。舉一個例子，出家初期，我在泰國東北方，那里生活窮苦，我們吃竹筍、田雞、發酵的魚……，我整個消化系統幾乎停擺了。蘇美度法師那時是住持，他擔心我的身體，因此他去向查法師和僧團高級執事要求，是否我在午後能飲漿；但查法師不準，只說：「教他多喝一些水！」反之，查法師卻允許另一個生病的僧人吃兩餐、喝米漿。阿姜查是我們的一面鏡子，看我們怎麼辦。

近賦師：在阿姜查對您的各種教導中，不論是大、小、輕、重，應該都很寶貴；但對您的修行而言，您認為哪一樣教導是最重要的？

巴沙諾法師：我和阿姜查在一起有很多年，我最佩服他的，就是他的誠篤和盡忠，他是一位好比丘及善知識，他從不高居群體之上。做為一個師父，會很容易就讓地位和敬重把真實的自己隱藏住，；而他對法相當尊重，也從不姑息、妥協。

近安師：請您解釋要如何收攝六根？

巴沙諾法師：特別是對出家人而言，眼、耳、鼻、舌、身、意是公共場合里交流溝通的媒介。我們要聽聞佛法、照顧威儀；當六根脫離心的管束而注意到色聲香味觸時，六根就散逸了！做為出家人，我們不應陷入這些境界。我們要認識修道上的障礙，懂得自我控制。在眾中，不四處顧視，不要和其他出家人閒談或論議，尤其更不宜高聲。我們要回光返照。

另外舉個例子，因為我們吃一餐，所以心對食物會特別興奮。有趣的是，我發現我們官能的感應，不在大嚼、慢嚼或流口水的剎那，而在舀下一匙飯的時候。我們訓練自己對欲望要退避，出家訓練的重點之一，是在觀下一匙、下一景象、下一個音聲。能管制住六根，我們就活在當下。

近柔師：我們在受完具足戒後，將會被派到世界各分支道場去；這些道場多數是亞洲人，語言也以中文為主。但在美國道場，當然希望接引美國人。我們如何能有足夠的勇氣，接引西方人成為佛教徒？

巴沙諾法師：我們身為出家人特別要記得，不必教化任何人；我們也不必為任何人做任何人。我們只要在生活上，盡量把法放在心里。

到廟上的人，都因為有苦，而來尋求安寧罷了！人人都在找你要找的東西。你所要做的，只是把注意力放在行善、安祥和自在。你照顧好自己，則周圍所有的眾生也得到利益了。在教導旁人時，智慧自會激動你向前行。

 DM Liang: I』d like to revisit the topic of surrendering with the monastic life. A chapter in the Avatamsaka Sutra talks about a young seeker who sought Dharma from 53 teachers. One teacher told him to climb the mountain of knives and jump into a pit of fire. He did it. And it ended up being an oasis. This is very important in practice.

Ajahn Pasanno: One of the aspects of what distinguishes monastic and lay practitioners is the institutionalized relinquishment structured into the monastic system. It』s not about how many sutras we recite, how many precepts we』re keeping, or how fine our meditation, but it』s about the small increment of letting go on a day-to-day basis. We give up and give to any situation that we face, be it chanting with the community or being alone. We give up our time and give ourselves to the Dharma.

Renunciation, relinquishment, surrendering—these words don』t fully capture this idea of giving up and giving. To give to the Dharma, we have to give up. To illustrate this principle, I』ll talk about one of the monks at Abhyagiri. He had finished five years of training as a teacher and was doing a tudong [walk] from New Orleans to a branch in Canada. He was surrendering himself to this long walk and giving up to whatever happened. He could put up with rednecks and sleep in grungy places. He also did well in terms of material support, but he got sick about a month into the pilgrimage. He could not fulfill his ideal of a walking pilgrimage and had to give up to being sick. Success is not measured on reaching the goal set but on the sense of giving up. He stopped the walk because of this sickness, but he found the Dharma. I believe he learned more by giving up to the sickness.

The Buddha taught us the four bases of success, whether for worldly success or success in the Dharma. These set the purpose for a successful endeavor:

1. interest, desire, enthusiasm.

2. effort

3. application of mind steadily.

4. investigation; viewing what we』re doing, which feeds back to interest. This is a cycle.

Jin Rou Shr: After a while we know the ceremonies, and they become boring. What do we do?

Ajahn Pasanno: One of the characteristics common to ceremonies, whether they be Theravadan Buddhism, Mahayana Buddhism, or Christianity, is a quality of repetition. We have to keep them refreshing and interesting all the time. We can reflect on what is it that is boring. I remember when I was on retreat in England for a year. About six months into the retreat, a laywoman whom I』ve known for many years asked me what I do on retreat. I told her I get up in the morning, do sitting meditation, do walking meditation, have a meal, meditate, listen to the Dharma and meditate some more. She had a horrified look on her face, 「So boring!」 Boring means that you』re not being mindful.

We bring attention to what we』re doing. We can watch our breath while reciting a mantra. We bring the mind back and wrestle with it, which doesn』t mean that we try to push it down the way we do to a puppy into its excrement, we find ways to enjoy what we』re doing. Notice the quality of tension and relaxation in the mind or body and we gain insight. Am I looking for distractions?

Jin Ji Shr: Ajahn Chah taught one of his disciples when he contracted malaria, to subdue the demon of sickness by sitting meditation, not by going to a doctor. However, if the sickness is incurable, do we still have to practice sitting?

Ajahn Pasanno: Our most serious illnesses are greed, hatred, and delusion. We focus our attention on what relieves us from greed, hatred, and delusion. Attachment and ignorance cloud the mind. One of the practices that we can do is to connect with wisdom and catch the amount of worry and fear that』s in the mind. Trust the mind instead of falling into doubt. 「Am I torturing myself? Am I going in too deep? Am I completely and permanently disabled because of this?」 Having experimented with both sides of the extremes, we develop a confidence that isn』t intimidated by illness or the voice of guilt: you』re being lazy, you』re not good enough, you』re not hard enough on yourself. These things keep us off balance and ill at ease, so that we』re always suffering. Pay attention to the inner critic, the doubter, the slacker. See the extremes for what they really are; illness is a part of that. We』re far more resilient than we think we are. We cannot trust what our body says. Ajahn Chah said that the fastest way to liberation is by looking directly at the mind.

One of the important aspects of living in community is that we have the support and encouragement of other practitioners. We don』t see some things for ourselves. It』s helpful and necessary to be close to a teacher and fellow practitioners whom we trust and whose judgment we respect.

Ajahn Chah never had a fixed response for people or circumstances. In my early years as a monk in Northeast Thailand where it was very poor, we had a diet that consisted of bamboo shoots, frogs, fermented fish etc.— a diet that shut down my entire digestive system. Ajahn Sumedho was the abbot at the time and he was worried about me. He went to Ajahn Chah and the Supreme Sangha Council and asked to see if I may drink some liquid foods in the afternoon. Ajahn Chah denied the request and said, 「just have him drink some water!」 Conversely, another monk who had been sick was given two meals a day and rice water to drink. Ajahn Chah was being a mirror to us, to see what we would do.

Jin Fu Shr: Out of all the major and minor, big and small lessons you』ve learned from Ajahn Chah, they should all be valued. However, for your cultivation, what was the most important teaching of him?

Ajahn Pasanno: I spent a lot of time with him. What impressed me the most about him was his integrity and commitment. He was a good monk and a good teacher. He never raised himself above the community. It』s easy for a teacher to hide behind position and respect. He respected the Dharma and never compromised.

Jin An Shr: Will you please elaborate how to gather in the six sense faculties?

Ajahn Pasanno: Eyes, ears, nose, tongue, body, and mind for monastics, especially, are ways of relating and speaking in public situations. We listen to the teachings and watch our deportment. The senses wander as they are pulled from the mind to form, sounds, smells, tastes, and tactile sensations. As monastics, we should not be drawn into those. We recognize the barriers and restrain ourselves. In public situations we do not look around, we do not chatter or talk to other monks, especially in a loud voice. We turn our attention inward.

Another example. We eat one meal a day and our minds get excited about that. It』s interesting to see that our sensual hit is not in the chomping, chewing, or salivating but in scooping up the next spoonful of food. We train ourselves to walk back from desire. A really important element in our training is to see how much energy we spend on the next spoonful, the next sight, the next sound. When we restrain our senses, we are in the present.

Jin Rou Shr: After our ordination, we will be sent to different temples around the world. Most people are Asians and speak Chinese. In temples in the United States, they want Americans. How can we be courageous and get Westerners to become Buddhists?

Ajahn Pasanno: We have to remember, as monastics especially, we don』t have to teach anybody. We don』t have to be anybody special for anybody. We simply put the Dharma into our lives the best we can.

Anybody who comes to a monastery is concerned about suffering; they』re looking for peace, that』s all. Everybody is seeking what you』re seeking. All you have to do is to apply attention to that creation of goodness, well-being, and ease. By looking after yourself, all beings nearby are benefited. As in teaching others, wisdom motivates you to go forth.