..續本文上一頁rom birth to death show the Way of Dhamma. That is to say, all things are impermanent, having decay and dissolution as their natural condition.
If we have awareness and understanding, if we study with wisdom and mindfulness, we will see Dhamma as reality. Thus, we sill see people as constantly being born, changing and finally passing away. Everyone is subject to the cycle of birth and death, and because of this, everyone in the universe is as One being. Thus, seeing one person clearly and distinctly is the same as seeing every person in the world.
In the same way, everything is Dhamma. Not only the things we see with our physical eye, but also the things we see in our minds. A thought arises, then changes and passes away. It is "Nama Dhamma," simply a mental impression that arises and passes away. This is the real nature of the mind. Altogether, this is the Noble Truth of Dhamma. If one doesn”t look and observe in this way, one doesn”t really see! If one does see, one will have the wisdom to listen to the Dhamma as proclaimed by the Buddha.
Where is the Buddha
The Buddha is in the Dhamma.
Where is the Dhamma
The Dhamma is in the Buddha.
Right here, now!
Where is the Sangha
The Sangha is in the Dhamma.
The Buddha, the Dhamma and the Sangha exist in our minds, but we have to see it clearly. Some people just pick this up casually saying, "Oh! The Buddha, the Dhamma and the Sangha exist in my mind." Yet their own practice is not suitable or appropriate. It is thus not befitting that the Buddha, the Dhamma and the Sangha should be found in their minds, namely, because the "mind" must first be that mind which knows the Dhamma.
Bringing everything back to this point of Dhamma, we will come to know that, in the world, Truth does exist, and thus it is possible for us to practice to realize it.
For instance, "Nama Dhamma," feelings, thoughts, imagination, etc., are all uncertain. When anger arises, it grows and changes and finally disappears. Happiness, too, arises, grows and changes and finally disappears. They are empty. They are not any "thing." This is always the way of all things, both mentally and materially. Internally, there are this body and mind. Externally, there are trees, vines and all manner of things which display this universal law of uncertainty.
Whether a tree, a mountain or an animal, it”s all Dhamma, everything is Dhamma. Where is this Dhamma
Speaking simply, that which is not Dhamma doesn”t exist. Dhamma is Nature. This is called the "Sacca-Dhamma," the True Dhamma. If one sees Nature, one sees Dhamma; if one sees Dhamma, one sees Nature. Seeing Nature, one know the Dhamma.
And so, what is the use of a lot of study when the ultimate reality of life, in its every moment, in its every act, is just an endless cycle of births and deaths
If we are mindful and clearly aware when in all postures (sitting, standing, walking, lying), then self-knowledge is ready to be born; that is, knowing the truth of Dhamma already in existence right here and now.
At present, the Buddha, the real Buddha, is still living, for He is the Dhamma itself, the "Sacca-Dhamma." And "Sacca-Dhamma," that which enables one to become Buddha, still exists. It hasn”t fled anywhere! It gives rise to two Buddhas: one in body and the other in mind.
"The real Dhamma," the Buddha told Ananda, "can only be realized through practice!" Whoever sees the Buddha, sees the Dhamma. And how is this
Previously, no Buddha existed; it was only when Siddhartha Gotama [2] realized the Dhamma that he became the Buddha. If we explain it in this way, then He is the same as us. If we realize the Dhamma, then we will likewise be the Buddha. This is called the Buddha in mind or "Nama-Dhamma."
We must be mindful of everything we do, for we become the inheritors of o…
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