..續本文上一頁distinctions evaporate like dew.

　　In the Ariyan Dhamma wisdom aims at seeing and knowing things as they really are (yathabhutananadassana). Hence, to know things as they are, wisdom must respect phenomena in their precise particularity. Wisdom leaves persity and plurality untouched. It instead seeks to uncover the characteristics of phenomena, to gain insight into their qualities and structures. It moves, not in the direction of an all-embracing identification with the All, but toward disengagement and detachment, release from the All. The cultivation of wisdom in no way "undermines" concrete phenomena by reducing them to appearances, nor does it treat them as windows opening to some fundamental ground. Instead it investigates and discerns, in order to understand things as they are: "And what does one understand as it really is

　　 One understands: Such is form, such its arising and passing away. Such is feeling... perception... formations... consciousness, such its arising and passing away." "When one sees, ”All formations are impermanent, all are suffering, everything is not self,” one turns away from suffering: this is the path to purity."

　　Spiritual systems are colored as much by their favorite similes as by their formulated tenets. For the non-dual systems, two similes stand out as predominant. One is space, which simultaneously encompasses all and permeates all yet is nothing concrete in itself; the other is the ocean, which remains self-identical beneath the changing multitude of its waves. The similes used within the Ariyan Dhamma are highly perse, but one theme that unites many of them is acuity of vision — vision which discerns the panorama of visible forms clearly and precisely, each in its own inpiduality: "It is just as if there were a lake in a mountain recess, clear, limpid, undisturbed, so that a man with good sight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting. He might think: ”There is this lake, clear, limpid, undisturbed, and there are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.” So too a monk understands as it actually is: ”This is suffering, this is the origin of suffering, this is the cessation of suffering, this is the way leading to the cessation of suffering.” When he knows and sees thus his mind is liberated from the cankers, and with the mind”s liberation he knows that he is liberated" (MN 39).

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