..续本文上一页 from the reality of the present moment and do not allow us to live a life of reality. A life that is not lived in the present moment is a life of delusion, which leads to all kinds of difficult situations in life causing defilements in the mind and resulting in anxiety, tension, dissatisfaction, frustration and suffering. However, as we learn to live and observe the truth of the present moment, we automatically begin to experience freedom from these negativities.
The Supreme Enlightenment attained by the Buddha revealed a path that enables one to learn to live in the present moment. It purifies the mind by eliminating all past conditioning and eradicating the defilements of aversion, craving and delusion, thus leading to full liberation from all suffering. After liberating himself completely by this method, the Buddha taught this way of liberation for the rest of his life. He called this liberating technique Vipassana.
A student of this technique learns to be completely aware of whatever he experiences at this very moment. He develops mindfulness and awareness about his physical structure and thus practises kāyānupassanā. He develops awareness of bodily sensations that he experiences pleasant, unpleasant or neutral and thus practises vedanānupassanā. He develops awareness of the mind, and thus practises cittānupassanā. Similarly, he is mindful of all the wholesome and unwholesome states of his mind, their origin, their cause and their nature and thus practises dhammānupassanā. Transcending the entire field of physical and mental experiences, the entire sensual field, the field of relativity, he experiences the ultimate reality, nibbāna. The practice of such mindfulness eradicates all the deep-rooted conditioning, which is caused by unwholesome states of mind. With the reduction and elimination of past conditioning, the mind slowly becomes free from attachment, from lust for sensual pleasures, and from loss of equanimity towards the pain inflicted by the memories of the past as well as anxieties about the future. Gradually, the mind becomes calm, peaceful and pure.
This technique of Vipassana which frees mankind from all negativities, which calms the mind filled with tension and anxiety, and teaches one how to be free from all suffering, is beneficial for one and all, irrespective of one”s caste, community, nationality, language or religion. One is not required to declare oneself a Buddhist before one can practise it or benefit from it. One need not burn incense and prostrate oneself before the image of the Buddha or perform any traditional rite or ritual. One is not required to meditate on the form or the name of this great teacher who gave us this technique.
When one takes refuge in Buddha, one must be careful that this devotion does not turn into blind devotion. Such madness may lead us to believe that the Buddha will end all our suffering. On the other hand, after witnessing the process of purification taking place in oneself and in others with the practice of this technique, if one”s sense of gratitude towards the compassionate Enlightened Teacher begins to overflow, any expression of respect and gratitude would certainly not be out of place. When our devotion is inspired by wholesome qualities that liberate and purify us, such devotion inspires us to acquire these qualities. Devotion of this nature does not become a blind belief and turn into bondage; it becomes a factor of enlightenment. This factor of enlightenment makes the mind tender, which is of great assistance in the process of purification through the practice of Vipassana.
The object of Vipassana meditation is not the Buddha; it is the awareness of the moment-to-moment changing nature of one”s own body and mind. Vipassana teaches us to be constantly aware and mindful of the real nature of things every moment. Such a practice that trains us to live in and to be aware of the present moment, to see and experience things as they really are, can be accepted and practised by all. One learns to observe oneself and to study one”s own nature. One examines one”s own body and mind and observes the manifestation of the conditioning of the mind in the course of life at each moment. One sees the arising of craving and aversion. By the practice of such awareness one can liberate oneself from all mental defilements and get established in true Dhamma. Such a pure being is respected and esteemed regardless of his sect. Such a person, with mind free from all fetters, is not only happy and peaceful himself; he becomes an instrument for enhancing the happiness and peace of others.
May the munificent, all-embracing, benevolent, universal nature of Dhamma reach all suffering beings and be the cause of their peace, happiness and liberation.
May all beings be happy!
《The Munificent Nature of Dhamma》全文阅读结束。