..續本文上一頁rom in the first place. So it is when we gain imitation discernment, unwittingly, by thinking and conjecturing in line with concepts and preoccupations: We”re headed for sorrow when death meets us face-to-face.
The crucial factor in natural discernment comes solely from training the mind to be like a diamond that gives off its own light -- surrounded by radiance whether in dark places or bright. A mirror is useful only in places already well-lit. If you take it into the dark, you can”t use it to see your reflection at all. But a cut jewel that gives off its own light is brilliant everywhere. This is what the Buddha meant when he taught that there are no closed or secret places in the world where discernment can”t penetrate. This jewel of discernment is what will enable us to destroy craving, clinging, and obscured awareness, and to attain the highest excellence: Liberation -- free from pain, death, annihilation, and extinction -- existing naturally through the reality of deathlessness (amata-dhamma).
By and large, we tend to be interested only in discernment and release. At the drop of a hat, we want to start right in with the teachings on stress, inconstancy, and not-self -- and when this is the case, we”ll never get anywhere. Before the Buddha taught that things are inconstant, he had worked at knowing them until they revealed their constancy. Before teaching that things are stressful, he had turned that stress into pleasure and ease. And before teaching that things are not-self, he had turned what is not-self into a self, and so was able to see what is constant and true, lying hidden in what is inconstant, stressful, and not-self. He then gathered all of these qualities into one. He gathered all that is inconstant, stressful, and not-self into one and the same thing: fabrications (sankhara) viewed in terms of the world -- a single class, equal everywhere throughout the world. As for what”s constant, pleasant, and self, this was another class: fabrications viewed in terms of the Dhamma. And then he let go of both classes, without getting caught up on "constant" or "inconstant," "stress" or "ease," "self" or "not-self." This is why we can say he attained release, purity, and Liberation, for he had no need to latch onto fabrications -- whether of the world or of the Dhamma -- in any way at all.
This was the nature of the Lord Buddha”s practice. But as for our own practice, most of us act as if we have everything figured out beforehand and have succeeded even before we start. In other words, we want simply to let go and attain peace and release. But if we haven”t laid the full groundwork, our letting-go is bound to be lacking: Our peace is bound to be piece-meal, our release is bound to be wrong. Those of us who sincerely mean well and want only the highest good should ask ourselves: Have we laid the proper foundation
If we don”t lay the proper foundation for release and letting go, how will we ever be free
The Buddha taught that virtue can overcome common defilements, the gross faults in our words and deeds; that concentration can overcome such intermediate defilements as sensual desires, ill will, torpor, restlessness, and uncertainty; and that discernment can overcome such subtle defilements as craving, clinging, and obscured awareness. Yet some people whose discernment is sharp, who can clearly explain subtle points of doctrine, can”t seem to shake off the more common defilements that even virtue can overcome. This shows that something must be lacking in their virtue, concentration, and discernment. Their virtues are probably all on the surface, their concentration splotchy and stained, their discernment a smeared-on gloss -- like the glass coated with mercury -- which is why they can”t attain the goal. Their actions …
《Keeping the Breath in Mind and Lessons in Samadhi》全文未完，請進入下頁繼續閱讀…