..續本文上一頁s dukkhā. One understands even the most pleasant sensation is dukkhā by dassanā, by observing it objectively. Ñānā: with this experience, wisdom arises. Observing the reality objectively, the wisdom that arises is ñānā, sammā-ñānā. The dassanā becomes sammā-dassanā. Yathā-bhūtaṃ ñāṇa-dassanaṃ is no longer a philosophy, it has become suvisuddhaṃ ahosi. It has become free from all the philosophical beliefs, and bondages, free from the impurities of all kinds of beliefs. It is experienced now. Unless that is done then his teaching will also become a philosophy, a diṭṭhi. The diṭṭhi, should become sammā-diṭṭhi, it should become yathā-bhūtaṃ ñāṇa-dassanaṃ suvisuddhaṃ ahosi. That is his teaching. Simply accepting the teaching of Buddha at the devotional level or at the intellectual level cannot liberate us. It is only the direct experience which will liberate us.
Philosophical beliefs or dogmas are not going to help. However correct a belief may be, if one just depends on one”s belief, this alone will not help. One must experience the truth. Direct experience of the truth will make it sammā-diṭṭhi. Otherwise, it will just remain a philosophical belief and every philosophical belief is a bondage. A Buddha becomes a Buddha because he understands how these philosophies create bondages for people. He himself came out of all these bondages and then gave the path, which is free from such bondages. His only goal was to get rid of the suffering of all beings.
Every person has the illness of mental defilements. Each person is afflicted by the illness of ignorantly generating defilements. When one experiences a pleasant sensation, however slight, one develops craving: I want more of it, I want more of it. When one experiences an unpleasant sensation, however slight, one develops aversion: I don”t want this, I don”t want this. One generates craving for the pleasant and aversion for the unpleasant and loses the balance of the mind, loses equanimity, loses peace of mind and loses happiness. This is the illness.
One is freed from craving, from aversion and from the ignorance of the truth within when one understands the truth - a pleasant sensation has arisen, and simultaneously, craving has arisen in the mind; an unpleasant sensation has arisen, and simultaneously, aversion has arisen in the mind. When one develops this awareness, ignorance is being eradicated.
However pleasant the sensation, it is not eternal; however unpleasant the sensation, it is not eternal. It arises and sooner or later passes away. The entire field of mind and matter is impermanent, transient, inconstant, changing. This is not mere philosophy, it is experiential truth. As long as we are in this impermanent, transient, changing field, we are in the field of suffering. How to go beyond this field
The Buddha taught the technique to go beyond this field of mind and matter. Every wise energetic person can walk on the path and get liberated from all sorrows. Vipassana, the great meditation technique of India, arises from time to time. It is rediscovered by a perfectly self-enlightened Buddha (sammāsambuddhā) and is again lost after some time. It is rediscovered and lost again and again.
About 2500 years ago, Gotama the Buddha rediscovered the technique of Vipassana and taught it to the people of India. Within 500 years, it was lost in India but fortunately the neighbouring country of Myanmar preserved it in its pristine purity. Now, 2500 years after the Buddha, Vipassana has returned to India and intelligent people here have readily accepted it. From India, it has spread throughout the world and people everywhere are accepting it.
Every doctor should practise Vipassana themselves and become proficient in it. Then they will find that their therapy will be very successful, very beneficial, very rewarding.
May all beings be happy!
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