..续本文上一页 naturally give rise to the beautiful Jhanas.

　　The Bliss of Enlightenment

　　The Buddha called the Jhanas "the bliss of Enlightenment." 4 They are not the true release of Enlightenment, but close enough in their affective qualities to give one a taste of freedom. These are also called freedom of the mind (Cetovimutti). They are the first real experiences of freedom for the meditator. One is getting a taste of what Nibbana truly is. The mind has calmed down, the defilements are gone -- though only temporarily -- and one experiences a mind without defilements, which is just "inside itself". One experiences contentment, a place where craving doesn”t reach, where Mara is blindfolded.

　　The experience of these beautiful states that the Buddha described gives an indication of what Nibbana is like. Then one doesn”t need to worry about faith anymore. The experience is there and, once there, the faith in the Buddha, Dhamma., and Sangha are "gone to greatness" (Mahagatta). If the meditator has that last bit of confidence to turn the attention where the Buddha said to turn it at such a time, he or she starts to uncover the mirage of self, that which one has always taken to be "me" or "mine." If one looks behind the screen at the source of the film, the light and the projector itself, the one begins to see the Dhamma.. As said earlier, one then starts to notice where the defilements originate from. The source of the hindrances, the mirage of the self, is uncovered. It is this delusion (Avijja) that is the root cause of suffering.

　　Entering the Stream

　　If you uproot the mirage of self, and see clearly with a mind beyond concepts, with the freed through the practice of the Eightfold Path, then will come with certainty the knowledge that one has entered the stream and is a Stream-winner, bound for Enlightenment. There is no way that this can be turned back, and that”s why they say that from this stage faith in the Buddha, Dhamma., and Sangha becomes unshakeable. It becomes so powerful, tall, and great that there is no way in the world one might ever turn back.

　　Having realised the Dhamma., one can delight in it, delight in the achievement and in the uniqueness of the Buddha. With this realisation one really knows what the Buddha is. As the Buddha said, "One who sees the Dhamma., sees me. One who sees me, sees the Dhamma.." 5 That is a profound saying, and one needs to have actually seen the Dhamma. to understand its meaning. In other words, if one has truly seen the Dhamma., then one will value the Buddha, Dhamma. and Noble Sangha above all else. Confidence and faith in the Buddha reaches its peak and becomes an enormous source of joy, and happiness -- the bliss of pure confidence.

　　Faith is the source not only of energy but of happiness and delight (Sukha) too. And again, it”s a delight and happiness from which there is nothing to be blamed or feared. It”s a pool from which one can drink, where there is no pollution and nothing which is going to cause injury or illness. Thus faith is a powerful tool. It will take one from beginning to the end of this realm of Samsara and eventually set one free.

　　Exhortation

　　As I mentioned before, right in the beginning your faith may be weak and challenged by the defilements, but just notice, as you follow the Eightfold Path, how at each stage it gives rise to greater degrees of happiness. These experiences of happiness are real and are there to be turned to at any time if one can only notice them. They are like invisible companions that one takes for granted but often just doesn”t notice. They will give increased faith that this practice works, and as that faith builds up, it will propel you along the path.

　　You are in the presence of Nibbana because you are practising the Noble Eightfold Path. Confidence in this truth might just enable the mind to accept that Nibbana is only hidden behind the thinnest of veils. You might just get the incentive to go beyond and achieve Jhana, achieve insight, and become one of the Noble Ones. Then you will realise that it wasn”t all that difficult. Just go one step further behind the defences of the illusion of self.

　　Notes

　　1. Trans. By F.L. Woodward, ed. By Mrs. C.A.F. Rhys Davids (London: Pali Text Society, 1982).

　　2. Yena yena hi mannanti tato tam hoti annatha. See, e.g., Majjhima Nikaya No. 113 (III 42 foll.).

　　3. "Mara ... is the Buddhist `Tempter” figure. ... He appears in the texts both as a real person (i.e., as a deity) and as the personification of evil and passions, of the totality of worldly existence and of death." Nyanatiloka Thera, Buddhist Dictionary (4th rev. ed.), (Kandy, Sri Lanka, Buddhist Publication Society, 1980), p.116.

　　4. Sambodhisukha. See, e.g., the Latukikopama Sutta, Majjhima Nikaya No. 66(I 454).

　　5. Samyutta Nikaya, 22:87 (II 120).

《In The Presence Of Nibbana:developing Faith In The Buddhist Path To Enlightenment》全文阅读结束。