The ultimate truth is like the flavour of an apple which you can't see with the eye or hear with the ear. The only way to experience it is to put the teachings into practice. Once you taste it, you are no longer in any doubt about its flavour and you do not have to ask anyone else. The problem is solved.
Just go into the room, sit in the centre of the room, open the doors and windows, and see who comes to visit.
You will witness all kinds of scenes and actors, all kinds of temptations and stories, everything imaginable.
Your only job is to stay in your seat.
You will see it all arise and pass, and out of this, wisdom and understanding will come.
There are two kinds of suffering. There is the suffering you run away from, which follows you everywhere. And there is the suffering you face directly, and so become free.
The Dhamma has to be found by looking into your own heart and seeing that which is true and that which is not, that which is balanced and that which is not balanced.
With even a little intuitive wisdom we will be able to see clearly the ways of the world. We will come to understand that everything in the world is our teacher.
I am like a tree in a forest. Birds come to the tree, they sit on its branches and eat its fruits. To the birds, the fruit may be sweet or sour or whatever. The birds say sweet or they say sour, but from the tree's point of view, this is just the chattering of birds.
The Dhamma is revealing itself in every moment, but only when the mind is quiet can we understand what it is saying, for the Dhamma teaches without words.
If you want to understand suffering you must look into the situation at hand. The teachings say that wherever a problem arises it must be settled right there. Where suffering lies is right where non-suffering will arise, it ceases at the place where it arises. If suffering arises you must contemplate right there, you don't have to run away. You should settle the issue right there. One who runs away from suffering out of fear is the most foolish person of all. He will simply increases his stupidity endlessly.
You say that you are too busy to meditate. Do you have time to breathe? Meditation is your breath. Why do you have time to breathe but not to meditate? Breathing is something vital to peoples lives. If you see that Dhamma practice is vital to your life, then you will feel that breathing and practising the Dhamma are equally important.
Whenever we feel that we are definitely right, so much so that we refuse to open up to anything or anybody else, right there we are wrong. It becomes wrong view. When suffering arises, where does it arise from? The cause is wrong view, the fruit of that being suffering. If it was right view it wouldn't cause suffering.
One day some people came to the master and asked: How can you be happy in a world of such impermanence, where you cannot protect your loved ones from harm, illness or death? The master held up a glass and said: Someone gave me this glass; It holds my water admirably and it glistens in the sunlight. I touch it and it rings! One day the wind may blow it off the shelf, or my elbow may knock it from the table. I know this glass is already broken, so I enjoy it - incredibly.
A good practice is to ask yourself very sincerely, 'Why was I born?' Ask yourself this question in the morning, in the afternoon, and at night…every day.