life – in the natural way of saÿsãra. They have no real prospect of
ever seeing an end to dukkha. And there is no way to help them unless
they are willing to help themselves by holding firmly to the principles of
Dhamma, earnestly trying to put them into practice. No matter how
many Buddhas become enlightened, or how extensive their teachings
are, only those willing to take the prescribed medicine will benefit.
“The Dhamma, taught by all the Buddhas, is invariably the
same: to renounce evil and do good. There exists no Dhamma teach-
ing more exceptional than this: For even the most exceptional kile-
sas in the hearts of living beings are not so exceptional that they can
transcend the power of Dhamma taught by all the Buddhas. This
Dhamma in itself is sufficient to eradicate every kind of kilesa there is
- unless, of course, those practicing it allow themselves to be defeated
by their kilesas, and so conclude that Dhamma must be worthless.
“By nature, kilesas have always resisted the power of Dhamma.
Consequently, people who defer to the kilesas are people who disre-
gard Dhamma. They are unwilling to practice the way, for they view
it as something difficult to do, a waste of the time they could otherwise
spend enjoying themselves – despite the harm such pleasures cause
them. A wise, far-sighted person should not retreat into a shell, like a
turtle in a pot of boiling water – it is sure to die because it can’t find
a way to escape. The world is a cauldron, boiling with the consuming
heat of the kilesas. Earthly beings of every description, every where,
must endure this torment, for there is no safe place to hide, no way
to elude this conflagration burning in their own hearts – right there
where the dukkha is.
“You have seen the truly genuine Tathãgata, haven’t you?
What is the genuine Tathãgata? The genuine Tathãgata is simply
that purity of heart you have just realized. The bodily form in which
