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Buddhadharma : Spring 2006
buddhadharma| 41 |spring 2006 ment, because the evidence is right there within them all the time. I think that’s good. Having the inner sensitivity that is always aware of right and wrong is called buddho. It’s not necessary to be continually repeating “buddho.” You’ve counted the fruit in your basket. Every time you sit down, you don’t have to go to the trouble of spilling out the fruit and counting it again. You can leave it in the basket. But someone with mistaken attachment will keep counting. He’ll stop under a tree, spill it out and count, and put it back in the basket. Then he’ll walk to the next stopping place and do it again. But he’s just counting the same fruit. This is craving itself. He’s afraid that if he doesn’t count, there will be some mistake. We are afraid that if we don’t keep saying “buddho,” we’ll be mistaken. How are we mistaken? Only the person who doesn’t know how much fruit there is needs to count. Once you know, you can take it easy and just leave it in the basket. When you’re sitting, you just sit. When you’re lying down, you just lie down, because your fruit is all there with you. Practicing virtue and creating merit, we say, “Nibbana paccayo hotu” – “May it be a condition for realizing nibbana.” As a condition for realizing nibbana, making offerings is good. Keeping pre- cepts is good. Practicing meditation is good. Listening to dhamma teachings is good. May they become conditions for realizing nibbana. But what is nibbana all about anyway? Nibbana means not grasping. Nibbana means not giving meaning to things. Nibbana means letting go. Making offer- ings and doing meritorious deeds, observ- ing moral precepts, and meditating on loving-kindness – all these are for getting rid of defilements and craving. They are also for making the mind empty – empty of self-cherishing, empty of concepts of self and other – and for not wishing for anything, not wishing to be or become anything. Nibbana paccayo hotu – “Make it become a cause for nibbana.” Practicing generosity is giving up, letting go. Listening to teachings is for the purpose of gaining knowledge, to give up and let go, to uproot clinging to what is good and to what is bad. At first we meditate to become aware of the wrong and the bad. When we rec- ognize that, we give it up, and we practice what is good. Then, when some good is achieved, don’t get attached to that good. Remain halfway in the good, or above the good – don’t dwell under the good. If we are under the good then the good pushes us around, and we become slaves to it. We become the slaves, and it forces us to cre- ate all sorts of kamma and demerit. It can lead us into anything, and the result will be the same kind of unhappiness and What is nibbana all about anyway? Nibbana means not grasping. Nibbana means not giving meaning to things. Nibbana means letting go.