..续本文上一页sana, we automatically strengthen the other three.
In this way, through the practice of Vipassana based upon sensations, we can observe the true nature of the mind-body (nama-rupa) every moment. Gradually we develop the understanding that this body is merely a collection of subtle sub-atomic particles, which by nature constantly change, arising and passing away. These sub-atomic particles are made up of the four elements: earth, water, fire, and air.
The flow of the everchanging body-stream and that of the mind-stream can be observed only with the help of penetrating, piercing samadhi. Observing the mind-body, we can experience its fundamental nature of impermanence (anicca) and suffering or unsatisfactoriness (dukkha) and in the process, its nature of egolessness (anatta) becomes clearer and clearer. We begin to realise that both the body-stream and mind-stream are substanceless, essenceless. There is nothing in this stream of mind and matter which is permanent, stable or constant, which can be called "I" or "mine", or which we can claim to control.
In this way, we begin to learn to observe the flow of nama-rupa with detachment, with impartially. The deeper the examination of the subtle sensations, the stronger our detachment. As long as there is attachment, we cannot observe the object of meditation objectively, as it is. Through the wisdom gained by practicing Vipassana, our attachment becomes weaker and weaker, and we are able to observe the object of meditation more and more objectively.
When one enters a dark house with a lantern, the darkness is dispelled; light illuminates the whole house and all objects in the house can be seen clearly. In the same way, the light of wisdom banishes the darkness of ignorance, and the eternal, noble truths are illuminated and are seen clearly.
Through continued practice, we experience the truth of dukkha at the deepest level—how this constantly dissatisfied and discontented mind is incessantly afflicted with the thirst of craving; how this thirst is never-ending—like a bottomless pit, it consumes all our efforts to fill it. We understand the misery of our attachment and clinging to our belief in an inpidual ego—how our attachment to this concept of self, to our cravings and opinions keep us incessantly preoccupied and miserable. When we understand dukkha and the root cause of dukkha, we also understand the Noble Path, which destroys all the cravings that cause dukkha, thereby leading to liberation from dukkha. As we progress on this path, we attain liberation from all suffering, nibbana.
As our panna grows stronger and stronger through the practice of Vipassana, this wisdom eradicates all delusions, illusions, false impressions, and ignorance. Reality becomes clear because false impressions are unable to stick in the mind. When panna becomes strong, sila becomes pure; the mind is purified of all defilements. And progressing on this beneficial path, we achieve the pure state of the ariyas (noble ones). We experience the joy of nibbana.
The happiness gained through Vipassana is superior to any other happiness. Neither the enjoyment of gross sensual pleasures, nor that of subtle extra-sensual pleasures, leads to lasting happiness. When pleasure of any kind comes to an end, the result is sorrow. And because every situation is impermanent, it is bound to change, to come to an end. When a pleasurable experience comes to an end, the mind struggles to regain it. This craving brings misery. True happiness comes only from that which remains stable.
When we become used to observing with complete detachment, our faculty of observation can remain stable even if the objects of our observation keep changing. We do not become elated when we experience sensual or supra-mundane pleasures, nor do we cry when they pass away. In both situations we watch objectively, like a spectator watching a play. At the depths of the mind, as we observe the changing nature of even the most subtle sensations, right understanding arises about the profound truth of impermanence. We observe every changing situation with the same objective and impartial view. To see that which is apparent, that which is before our eyes, without any defilement in the mind—this is true happiness. This state has been called ditta dhamma sukha vihara (the happy state of knowledge of truth).
Come, let us strengthen our bhavana-maya panna through the practice of Vipassana. Leaving behind the continuous struggle with cravings that cause such restlessness and discontentment, let us gain liberation from the bondage of craving. Becoming established in wisdom, let us gain liberation and attain real contentment, real happiness.
《The Essence of Wisdom》全文阅读结束。