..續本文上一頁the genuine Dhamma appearing from the practice, whether or not we give it names, it”s a Dhamma in the principles of nature. It”s Dhamma that we can”t easily reach to touch. This is the Dhamma that”s said to exist with the world at all times. As for the Dhamma of the doctrine taught by the Buddhas, this can disappear from time to time, as has happened with each of the long line of Buddhas who have gained Awakening. This in itself shows the inconstancy of the Dhamma of the doctrine for us to see clearly -- unlike the Dhamma in the principles of nature, which has existed from the very beginning and has no involvement with inconstancy, stress, or not-self in any way that would give rise to that Dhamma or make it end.
The tactics given by each of the Buddhas to the world are called the Dhamma of the doctrine. These aren”t the genuine Dhamma. They”re tactics -- different off-shoots -- actions and modes displayed by the genuine Dhamma, means for letting go and striving, teaching us to let go, teaching us to strive using various methods, saying that the results will be like this or that.
As for the genuine Dhamma of results in the principles of nature, that”s something to be known exclusively in the heart of the person who practices. This Dhamma can”t really be described correctly in line with its truth. We can only talk around it. And particularly with release: This can”t be correctly described at all, because it”s beyond all conventions and speculations. It can”t be described. Even though we may know it with our full heart, we can”t describe it. Like describing the flavor and fullness that come from eating: Even though eating is something in the realm of conventional reality that can be described, and though we all have savored the flavor and eaten our fill, still we can”t describe these things at all in line with their truth.
The Dhamma that can”t be described: That”s the genuine Dhamma. It doesn”t have the word ”vanishes” or ”disappears” -- simply that the world can”t reach in to know it and touch it. As for annihilating this Dhamma, it can”t be annihilated. When we practice in line with the tactics given by each of the Buddhas, we can touch it and become aware of it. The heart becomes an awareness of the Dhamma, a right and fitting vessel for the Dhamma -- and there is no vessel more appropriate for receiving each level of the Dhamma than the heart. When it enters into the Dhamma in full measure, the heart becomes one with the Dhamma. The heart is the Dhamma. The Dhamma is the heart. Oneness. There is nothing but oneness, not becoming two with anything else.
This Dhamma of oneness: Our ability to reach and to know it depends on our inpidual practice. It doesn”t depend on the time or place or on anyone else. The important point is simply that our practice be right and appropriate. It will foster the mind in making contact with the Dhamma step by step to the highest step. So we should be intent and make determination the basis for our practice.
Don”t forget the phrase, Buddham saranam gacchami -- I go to the Buddha for refuge -- as I have already explained it to you. Dhammam saranam gacchami -- I go to the Dhamma for refuge. This I have also explained. Sangham saranam gacchami -- I go to the Sangha for refuge. Don”t forget the ways in which the Noble Disciples practiced. Virtually all of them went through hardships to the brink of death before becoming our Sangham saranam gacchami. It”s not the case that they were spoonfed, while we practice with hardship and difficulties to the brink of death. That”s not the case at all. They went through difficulties just like ours -- or far greater than ours -- before becoming our Sangham saranam gacchami. They came from all levels of society, some from royal families and noble families le…
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