..续本文上一页e as grabbing the snake”s tail — if you don”t let go it will bite. So whether it”s the snake”s tail or its head, that is, wholesome or unwholesome conditions, they”re all just characteristics of the Wheel of Existence, of endless change.
The Buddha established morality, concentration and wisdom as the path to peace, the way to enlightenment. But in truth these things are not the essence of Buddhism. They are merely the path. The Buddha called them "Magga," which means "path." The essence of Buddhism is peace, and that peace arises from truly knowing the nature of all things. If we investigate closely, we can see that peace is neither happiness nor unhappiness. Neither of these is the truth.
The human mind, the mind which the Buddha exhorted us to know and investigate, is something we can only know by its activity. The true "original mind" has nothing to measure it by, there”s nothing you can know it by. In its natural state it is unshaken, unmoving. When happiness arises all that happens is that this mind is getting lost in a mental impression, there is movement. When the mind moves like this, clinging and attachment to those things come into being.
The Buddha has already laid down the path of practice fully, but we have not yet practiced, or if we have, we”ve practiced only in speech. Our minds and our speech are not yet in harmony, we just indulge in empty talk. But the basis of Buddhism is not something that can be talked about or guessed at. The real basis of Buddhism is full knowledge of the truth of reality. If one knows this truth then no teaching is necessary. If one doesn”t know, even if he listens to the teaching, he doesn”t really hear. This is why the Buddha said, "The Enlightened One only points the way." He can”t do the practice for you, because the truth is something you cannot put into words or give away.
All the teachings are merely similes and comparisons, means to help the mind see the truth. If we haven”t seen the truth we must suffer. For example, we commonly say "sankharas" 8 when referring to the body. Anybody can say it, but in fact we have problems simply because we don”t know the truth of these sankharas, and thus cling to them. Because we don”t know the truth of the body, we suffer.
Here is an example. Suppose one morning you”re walking to work and a man yells abuse and insults at you from across the street. As soon as you hear this abuse your mind changes from its usual state. You don”t feel so good, you feel angry and hurt. That man walks around abusing you night and day. When you hear the abuse, you get angry, and even when you return home you”re still angry because you feel vindictive, you want to get even.
A few days later another man comes to your house and calls out, "Hey! That man who abused you the other day, he”s mad, he”s crazy! Has been for years! He abuses everybody like that. Nobody takes any notice of anything he says." As soon as you hear this you are suddenly relieved. That anger and hurt that you”ve pent up within you all these days melts away completely. Why
Because you know the truth of the matter now. Before, you didn”t know, you thought that man was normal, so you were angry at him. Understanding like that caused you to suffer. As soon as you find out the truth, everything changes: "Oh, he”s mad! That explains everything!" When you understand this you feel fine, because you know for yourself. Having known, then you can let go. If you don”t know the truth you cling right there. When you thought that man who abused you was normal you could have killed him. But when you find out the truth, that he”s mad, you feel much better. This is knowledge of the truth.
Someone who sees the Dhamma has a similar experience. When attachment, aversion and delusion disappear, they disappear in …
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