打开我的阅读记录 ▼

The Key to Liberation▪P30

  ..续本文上一页 then start to get fed up with it and then want to give it away or sell it; if you can”t find anyone to take it off your hands you might even want to throw it away. Why does this happen

   It”s because aniccam. If you can”t sell or get rid of it, you start to suffer. This is the way it is. After you”ve really seen this clearly in one dimension, no matter how many times it crops up you”ll always be able to use that experience to help you to see beyond appearances. It”s the same old story repeating itself. Once you”ve seen it once, you can see it everywhere.

  Sometimes you experience sights and sounds which are unpleasant to the eye and ear, and that brings up aversion. Note that feeling of dissatisfaction and contemplate it. Maybe at some point in the future the feelings will change and you might start taking pleasure in what you previously felt to be unpleasant. The things you like now might have been the cause for aversion to arise in the past. It”s like that sometimes. Once you realize and know clearly for yourself that all pleasant and unpleasant objects and experiences are aniccam, dukkham and anatta, then you will not attach to them. You will naturally come to see all phenomena as equal, as having the same intrinsic nature, and view everything simply as Dhamma arising into consciousness.

  Well I have just been talking about my experiences in the practice here as it”s been for me, without wishing to make it anything special. When you come to talk about the Dhamma with me, it”s my job to tell you what I know. But really it”s not something you should spend all your time talking about, the best thing is to get down to the practice. Like when you call a friend inviting him to go somewhere with you. You ask him, “Are you going

  ” and he says yes, so you both go off straight away, simply and without any fuss. That”s the way to practice.

  If you experience different kinds of nimitta during meditation, such as visions of heavenly beings, before anything else it”s important to observe the state of mind very closely. Don”t forget this basic principle. The mind has to be calm for you to experience these things. Be careful not to practice with desire either to experience nimitta or not to experience them. If they arise, contemplate them and don”t let them delude you. Reflect that they are not you and they don”t belong to you. They are aniccam, dukkham, anatta, just like all other mind-objects. If you do experience them, don”t let your mind become too interested or dwell on them. If they don”t disappear by themselves, re-establish mindfulness. Put all your attention on the breath, taking a few extra deep breaths. If you take at least three extra-long breaths you should be able to cut out the nimitta. You must keep re-establishing awareness in this way as you continue to practice.

  Don”t view these things as you or belonging to you. They are merely nimitta which can deceive the mind into attraction, aversion or fear. Nimitta are deluding and uncertain. If you do experience them, don”t give them undue importance or rush after them, because they are not really you. As soon as you experience any kind of nimitta, you should immediately turn your attention back to examine the mind itself. Don”t give up this basic principle, you will tend to get caught up in nimitta and can become deluded or even crazy. You might be so completely far gone that you can no longer converse on the same wavelength as other people. Whatever you experience, the thing which you can trust and be most certain about is your own wisdom. If you experience nimitta, watch the mind. It has to be calm, for you to experience them.

  The important point is to see nimitta as not-self. They can be useful to someone with wisdom, but harmful to someone without. Keep practicing until you are no longer excited by nimitta. If they arise they arise, if they don”t they don”t. Don”t be afraid of them. If your wisdom has developed to the point where you can trust your own judgment, you won”t have any problems. At first you become excited by nimitta because they are new and interesting and there is a desire to experience them. You become satisfied with them and this is a form of delusion. You might not even want to become attracted to them, but it happens and you don”t know what to do or the right way to practice, so they actually become a source of suffering. If the mind goes into a good mood because of them, never mind. Establish awareness of the good mood and know it as defilement and as something which is itself uncertain. This is the wise way to let go of your attachment. Don”t try to do it by telling yourself, “I don”t want to be in a good mood, why is there this good mood

  ” That”s the wrong way to do it. It”s meditating with wrong view. It”s going wrong right here, close at hand, not far away. There”s no need to fear nimitta or any other aspect of the meditation. I”m just describing to you some of the things that can happen, because I have some previous experience, however, you must take this away and contemplate for yourselves whether what I”ve said is right or wrong. That”s enough for now.

  

  

《The Key to Liberation》全文阅读结束。

✿ 继续阅读 ▪ The Path to Peace

菩提下 - 非赢利性佛教文化公益网站

Copyright © 2020 PuTiXia.Net