..續本文上一頁wn wisdom. Each inpidual has to develop his or her own enlightenment. The wisdom developed by Siddhatta Gotama could only help one person, and that person was Siddhatta Gotama, none else. This person became fully enlightened because he developed the wisdom himself. Others can get inspiration; others can get guidance: "Oh, this is how the Buddha practised, and this is how he became Buddha." But each inpidual has to take every step on the path to reach the final goal.
If I don”t take any step on the path and just keep on praying, "Buddha-Oh wonderful Buddha," I keep on admiring Buddha-"Oh wonderful Buddha-and wonderful Dhamma". It doesn”t help. For my whole life I may keep on praying to the Buddha. For my whole life I may keep on admiring the Buddha and Dhamma. But if I don”t practise Dhamma, I don”t get the fruits of Dhamma. This was the basic difference between the Buddha”s teaching and the teaching of all other teachers.
Because I come from a particular tradition, everything that I learned from my teacher at the theoretical level was nothing new to me. But at the practical level my tradition had nothing new to offer. Later
on I found that no tradition had anything to offer. It was all just talking, talking, talking. There was no way out. One should practice Vipassanas the Buddha wanted you to practise. "Passa-yana: you observe the reality within yourself. And then you will understand why I am teaching like this, why I want you to observe sila." All the other reasons that are given are so superficial or so gross.
The teaching of the Buddha takes you from the gross, olarika, to sukhuma, the subtle: subtle mind and matter. A constant interaction of mind and matter is going on throughout one”s life. From the time one takes birth to the time when one passes away, there is a constant interaction. The mind, the matter are influencing each other - are getting influenced by each other. Mind arises because of matter, the matter arises because of mind-currents, cross currents, under-currents, and all of this is happening within the framework of the body.
As you practise Vipassana you will find that there are sensations throughout your body; but don”t take them merely as physical sensations. The body alone cannot feel; the mind is involved - mind is feeling.
A particular sensation has come - mind feels it and a part of the mind reacts to it. If it is pleasant, it reacts with craving. If it is unpleasant, it reacts with aversion. When the mind is reacting with aversion, the unpleasant sensation becomes more unpleasant.
This interaction is going on, every moment and one does not know what is happening.
As you start experiencing these sensations, you will notice that as and when you kill you generate a tremendous amount of anger or hatred or ill will or animosity. This dosa must arise in your mind - only then will you kill someone. If you are a good Vipassana meditator, you will find that as soon as you generate any negativity in your mind - anger, hatred, ill will, animosity-you are getting agitated, you are becoming miserable. You can”t enjoy peace when you generate anger. As soon as you generate anger you are the first victim of your anger. This is Dhamma, the law of nature. When anyone arouses anger it makes no difference if he or she is a Hindu, a Muslim, a Christian or a Jain; a Singaporean, an Indian, an American or Russian, a black, a white or a brown.
Anyone who generates anger, or any negativity, gets punishment here and now. You have broken the law of nature. When you break the law of the state, the state punishes you. You might escape that punishment, but when you break the law of nature, you can”t escape it. If you break the law of the state, the punishment may come after a few years, after going to this court or that c…
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