..续本文上一页matthitinyana (insights into the state, or reality, of nature) and the nibbananyana (insights regarding liberation and the realization of Nibbana). He explains this with a list of nine eyes (the Thai meaning of taa) or insights. The nine taa, or nyana, are:

　　 aniccata = impermanence

　　 dukkhata = unsatisfactoriness

　　 anattata = not-selfhood

　　 dhammatthitata = naturalness

　　 dhammaniyamata = lawfulness

　　 idappaccayata = conditionality, interdependence

　　 sunyata = voidness

　　 tathata = thusness

　　 atammayata = unconcoctability

　　The realization of these facts about the state of nature leads to the fruits of liberation, which can be described by the following nyana (insight knowledges):

　　 nibbida = disenchantment

　　 viraga = fading away of attachment

　　 nirodha = quenching of dukkha

　　 vimutti = release (liberation)

　　 visuddhi = purity

　　 Nibbana = coolness (the spiritual goal)

　　The first list of insights describes an active penetration progressively deeper into the reality of conditioned things. The later list describes the results of that realization. The insight of atammayata is the realization that there is no conditioned thing, object, or state that can be depended upon. Contrary to the way we have learned to "see" things, they are powerless to concoct or affect us. They have no power to make us happy, safe, free from death, or whatever else we might desire. Then why get concocted by them through foolishly relying upon them

　　 From this realization liberation naturally follows.

　　ATAMMAYATA IN PRACTICE

　　Buddhadasa Bhikkhu has given quite a few talks on the subject of atammayata since reintroducing it into Buddhist thought last year (1988). In these talks he has applied atammayata in three ways. The first approach is simple, almost crude. He applies atammayata to the practical problems of ordinary people with the crude but dramatic "You aren”t gonna mess with me no more!" or "I ain”t gonna mess around with you no more!" He suggests that we may bring this powerful thought to mind in order to "porce" the things we ought to porce, such as, superstitions, alcohol, tobacco, drugs, dishonesty, immorality, and so on. When tempted to indulge in such harmful things, we might recite atammayata as a mantra until the temptation passes. This method can also be used to porce emotional states like greed, lust, anger, hatred, fear, worry, excitement, envy, boredom, laziness, and stupidity -- "I”ve had enough of you for ever!"

　　Whereas the first use of atammayata is to extricate us from our mistakes, the second use is preventative. It is a way of understanding the reality of conditioned things. When insight progressively deepens through the nine "eyes," then one realizes that there is nothing deserving of being concocted, affected, manipulated, or cooked and seasoned by us. By cultivating this understanding, human beings may liberate themselves from ignorance, from their attachments, from conflict and misery.

　　The third and highest use of atammayata is to signify the state of mind that is totally free, independent, liberated. Tan Ajarn Buddhadasa prefers to describe this state as being "above and beyond positive or negative." Human beings instinctually feel and perceive all experience as either positive or negative. This leads to evaluating and judging those experiences, which turns into liking and disliking those experiences, which in turn fosters craving, attachment, and selfishness. Thus arises dukkha (misery, pain, dissatisfaction). The mind that has gone beyond positive and negative cannot be pulled into the conditioned arising (paticca-samuppada) of dukkha. Thus, atammayata in this, its most proper sense, describes the state of the Arahant, the perfected, liberated human being.

　　[From Evolution/Liberation #4 (1993)]

《Atammayata: the Rebirth of a Lost Word》全文阅读结束。