..续本文上一页s are subject to just two kinds of emotional states: liking and disliking (which correspond to pleasant and unpleasant mental feeling). We fall slaves to our moods and have no real freedom simply because we don”t know the true nature of moods or what is what. Liking has the characteristic of seizing on things and taking them over; disliking has the characteristic of pushing things away and getting rid of them. As long as these two kinds of emotional states exist, the mind is not yet free. As long as it is still carelessly liking and disliking this, that the other, there is no way it can be purified and freed from the tyranny of things. For this very reason, this highest teaching of Buddhism condemns grasping and clinging to things attractive and repulsive, ultimately condemning even attachment good and evil. When the mind has been purified of these two emotional reactions, it will become independent of things.
Other religions would have us simply avoid evil and grasp at goodness. They have us grasp at and become attached to goodness, even including the epitome of goodness, namely God. Buddhism goes much further, condemning attachment to anything at all. This attachment to goodness is right practice at the intermediate level, but it just can”t take us to the high level no matter what we do. At the lowest level we avoid evil, at the intermediate level we do our utmost to do good, while at the highest level we make the mind float high above the domination of both good and evil. The condition of attachment to the fruits of goodness is not yet complete liberation from suffering, because, while an evil person suffers in a way befitting evil persons, a good person suffers also, in a way befitting good persons. Being good, one experiences the kind of suffering appropriate to good human beings. A good celestial being experiences the suffering appropriate to celestial beings, and even a god or Brahma experiences the suffering appropriate to gods. But complete freedom from all suffering will come only when one has broken free and transcended even that which we call goodness to become an Aryian, one who has transcended the worldly condition, and ultimately to become a fully perfected inpidual, an Arahant.
Now as we have seen, Buddhism is the teaching of the Buddha, the Enlightened One, and a Buddhist is one who practices according to the teaching of the Enlightened One. With regard to what was he enlightened
He simply knew the nature of all things. Buddhism, then, is the teaching that tells us the truth about what things are really like or what is what. It is up to us to practice until we have come to know that truth for ourselves. We may be sure that once that perfect knowledge has been attained, craving will be completely destroyed by it, because ignorance will cease to be in the very same moment that knowledge arises. Every aspect of Buddhist practice is designed to bring knowledge. Your whole purpose in setting your mind on the way of practice that will penetrate to Buddha-Dhamma is simply to gain knowledge. Only, do let it be right knowledge, knowledge attained through clear insight, not worldly knowledge, partial knowledge, halfway knowledge, which for example clumsily mistakes bad for good, and a source of suffering for a source of happiness. Do try your utmost to look at things in terms of suffering, and so come to know, gradually, step by step. Knowledge so gained will be Buddhist knowledge based on sound Buddhist principles. Studying by this method, even a woodcutter without book learning will be able to penetrate to the essence of Buddhism, while a religious scholar with several degrees, who is completely absorbed in studying the Tipitaka but doesn”t look at things from this point of view, may not penetrate the teaching at all. …
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