..续本文上一页as one living in darkness might perceive light. My mind is like an overturned basin which has been uprighted, like a man who has been lost and finds the way."
Now at that time a certain knowledge arose within his mind, within that mind which had been uprighted. Wrong view vanished and right view took its place. Darkness disappeared and light arose.
The Buddha declared that the Brahmin Dighanakha was one who had opened the Dhamma Eye. Previously Dighanakha clung to his own views and had no intention of changing them. But when he heard the Buddha”s teaching his mind saw the truth, he saw that his clinging to those views was wrong. When the right understanding arose he was able to perceive his previous understanding as mistaken, so he compared his experience with a person living in darkness who had found light. This is how it is. At that time the Brahmin Dighanakha transcended his wrong view.
Now we must change in this way. Before we can give up defilements we must change our perspective. We must begin to practice rightly and practice well. Previously we didn”t practice rightly or well, and yet we thought we were right and good just the same. When we really look into the matter we upright ourselves, just like turning over one”s hand. This means that the "One Who Knows," or wisdom, arises in the mind, so that it is able to see things anew. A new kind of awareness arises.
Therefore cultivators must practice to develop this knowing, which we call Buddho, the One Who Knows, in their minds. Originally the one who knows is not there, our knowledge is not clear, true or complete. This knowledge is therefore too weak to train the mind. But then the mind changes, or inverts, as a result of this awareness, called wisdom or insight, which exceeds our previous awareness. That previous "one who knows" did not yet know fully and so was unable to bring us to our objective.
The Buddha therefore taught to look within, opanayiko. Look within, don”t look outwards. Or if you look outwards then look within, to see the cause and effect therein. Look for the truth in all things, because external objects and internal objects are always affecting each other. Our practice is to develop a certain type of awareness until it becomes stronger than our previous awareness. This causes wisdom and insight to arise within the mind, enabling us to clearly know the workings of the mind, the language of the mind and the ways and means of all the defilements.
The Buddha, when he first left his home in search of liberation, was probably not really sure what to do, much like us. He tried many ways to develop his wisdom. He looked for teachers, such as Udaka Ramaputta, going there to practice meditation... right leg on left leg, right hand on left hand... body erect... eyes closed... letting go of everything... until he was able to attain a high level of absorption samadhi. [1] But when he came out of that samadhi his old thinking came up and he would attach to it just as before. Seeing this, he knew that wisdom had not yet arisen. His understanding had not yet penetrated to the truth, it was still incomplete, still lacking. Seeing this he nonetheless gained some understanding -- that this was not yet the summation of practice -- but he left that place to look for a new teacher.
When the Buddha left his old teacher he didn”t condemn him, he did as does the bee which takes nectar from the flower without damaging the petals.
The Buddha then proceeded on to study with Alara Kalama and attained an even higher state of samadhi, but when he came out of that state Bimba and Rahula [2] came back into his thoughts again, the old memories and feelings came up again. He still had lust and desire. Reflecting inward he saw that he still hadn”t reached his goal, so he left…
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