..续本文上一页n”t born with it and they don”t die with it. When the Buddha”s mind encountered pleasant mind-objects, it didn”t become delighted with them. Contacting disagreeable mind-objects, he didn”t become averse to them - because he had clear knowledge and insight into the nature of the mind. There was the penetrating knowledge that all such phenomena have no real substance or essence to them. He saw them as aniccam, dukkham, anatta and maintained this deep and profound insight throughout his practice.
It is the knowing which discerns the truth of the way things are. The knowing doesn”t become delighted or sad with things. The condition of being delighted is ”birth” and the condition of being distressed is ”death”. If there is death there must be birth, if there is birth there must be death. This process of birth and death is vatta - the cycle of birth and death which continues on endlessly.
As long as the mind of the practitioner gets conditioned and moved around like this, there need be no doubt as to whether the causes for becoming and rebirth still remain; there is no need to ask anyone. The Buddha thoroughly contemplated the characteristics of sankharas and as a result could let go of sankharas and each of the five khandhas. He became an independent observer, simply acknowledging their existence and nothing more. If he experienced pleasant mind-objects, he didn”t become infatuated with them, but simply watched and remained aware of them. If he experienced unpleasant mind-objects, he didn”t become averse towards them. Why was that
Because he had discerned the truth and so the causes and conditions for further birth had been cut off. The conditions supporting birth no longer existed. His mind had progressed in the practice to the point where it gained its own confidence and certainty in its understanding. It was a mind, which was truly peaceful - free from birth, aging, sickness and death. It was that which was neither cause nor effect; it was independent of the process of causal conditioning. There were no causes remaining, they were exhausted. His mind had transcended birth and death, happiness and suffering, good and evil. It was beyond the limitations of words and concepts. There were no longer any conditions, which would give rise to attachment in his mind. Anything to do with attachment to birth and death and the process of causal conditioning, would be a matter of the mind and mental factors.
Samatha and Vipassana must be developed in yourself before you can really know the truth. It”s possible to study from the books to gain theoretical knowledge of the mind and mental factors, but you can”t use that kind of knowledge to actually cut off greed, hatred and delusion. You have only studied about the external characteristics of greed, hatred and delusion and are simply describing the different features of the defilement”s…greed is like this, hatred is like that and so on. You only know as much as their external qualities and superficial appearance, and can only talk about them on that level. You might have developed some awareness and insight, but the important thing is that when the defilement”s actually arise in the mind, does it fall under their control and take on their features
For instance, when you encounter an undesirable mind-object, a reaction will occur which leads to the mind taking on certain qualities. Do you attach to that reaction
Can you let go of your reaction
Once you become aware of aversion that has arisen, does ”that which knows” store that aversion in the mind, or having seen it, is ”that which knows” able to let it go immediately
If having experienced something you dislike, you still store up aversion in the mind, you must take your practice back to square one. Because you are still at fault; the…
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