..續本文上一頁ness and wisdom in line with its abilities.
This word wisdom describes something very subtle and broad ranging, to accord with the character and tendencies of the person bringing it into use. Any approach we use to investigate for the sake of uprooting the defilements is termed right wisdom.
It”s not necessary always to have to go and read the scriptures in order to know how to deal with the defilements; and in order for it to be ”Dhamma”. These texts were extracted from the heart that is Dhamma, which had actually performed the uprooting of the defilements and clearly seen the fruits. Only then was it written down in the scriptures. So it”s not the case that the texts originated before the Truth — which is the actual practice.
The Lord Buddha was the first to practice and so no scriptures had been made for him to use. When he taught his disciples the Noble Truths, he didn”t write them down in palm leaf texts. He taught them by word of mouth, and then his disciples themselves carried on the Teaching through word of mouth. Where did they get their teachings
— From the reality in their hearts, which they had seen clearly as a result of their own practice.
It is for this reason that the techniques and strategies of mindfulness and wisdom depend primarily on the inpidual. Each of us needs to think, examine, investigate and work out strategies using our own intelligence and abilities, according to each case. Therefore, there”s no need always to go back to retrieve scriptural authority with questions like: "I”ve thought this up myself so it can”t possibly deal with the defilements." This way of thinking is not in accord with the principles of Dhamma and can”t be called right wisdom. When those things we remember from the scriptures can”t be actualized in ridding our heart of any defilements then this too, for us, isn”t right wisdom. It may be right wisdom in the scriptures but it”s wrong in the way it”s used.
The Dhamma is only explained to a limited extent in the scriptures. It”s not really all that much. If we compare it to a medicine, it”s a general nonspecific remedy rather than one aimed at a particular illness. Our integrating and formulating a specific approach capable of dealing with each particular defilement is termed medicine. It is a remedy aimed at steadily uprooting a certain defilement. This is why those who are successfully practicing in the way of wisdom have Dhamma, have mindfulness and wisdom with them wherever they are.
Ven. Acharn Mun once said that he "listened to Dhamma day and night". Just think of that! Things keep making contact with our senses of sight, hearing, smell, taste, and touch at all times. If the knowledge of this contact doesn”t arise at the heart, which is waiting with acknowledgment, where else is it going to occur
What is it that acknowledges
The heart”s acknowledging also stirs up mindfulness and wisdom, which must come in to examine the ongoing involvement with a well-founded scrutiny, that accords with cause and effect. It checks out the contact and when it knows, it is able progressively to withdraw or let go. This is what is called, ”listening to Dhamma day and night”, listening to Dhamma in the primal principles of nature. Defilements are natural principles together with the heart. Dhamma, with its virtue, samadhi and wisdom are natural principles within the heart. It all depends on how we bring them out to use in our investigating; utilizing them to full advantage according to the ability of mindfulness and wisdom, which is the ideal instrument to use.
The body. Listen! Elements, aggregates, body. The Lord Buddha had them and all his disciples have had them. At one stage they seized hold and attached to those aggregates, just as we do now. Such defilements were the same for them …
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