..续本文上一页ose and intimate with the nama dhamma – which are these four khandhas. All the time these khandhas are changing, for they appear, remain for a time then die away and cease, and being impermanent they are also dukkha and anatta. This is how they display and proclaim their true nature, but they never have time to stop and look at it. They never have time to become calm, not even one moment. Internally, externally, everywhere throughout every realm (loka-dhatu), they proclaim with one voice that they are impermanent, and are thus dukkha and anatta, and that they reject the longings of beings and this means that none of these things have an owner. They proclaim that they are always independent and free, and that whoever deludedly becomes attached to them only meets with suffering, depression and sorrow which fill his thoughts and heart until in the end his tears of misery are like an ever-flooded river – and it will continue to be thus throughout time while beings remain deluded and entangled. Yet it is easy to point out that the five khandhas are the well of tears of those who are steeped in delusion.

　　 Investigating all the khandhas and sabhava dhammas (things in nature) with right wisdom so as to know them clearly is for the purpose of minimising one”s tears and for diminishing the process of becoming and birth, or for cutting them away from the heart, which is the owner of dukkha, so that one may receive perfect happiness.

　　 Sabhava dhammas such as the khandhas are poisonous to one who is still sunk in delusion, but one who truly knows all the khandhas and sabhava dhammas as they are, cannot be harmed by them and may still obtain value from them in appropriate ways. It is like a place where thorny bushes grow, they are dangerous to anyone who does not know where they are and who gets entangled in them. But someone who knows all about them can use them to make a fence or a boundary for a building site, thus obtaining value from them in appropriate ways. Therefore, one who practises must act skilfully in relation to the khandhas and sabhava dhammas.

　　 All these things (khandhas and sabhava dhammas) arise and die away based on the citta the whole time, and one must follow and know what is happening to them with an all-embracing wisdom that will immediately know what they are up to. One must take this up as an important task to be done in all four postures, without being careless or forgetful.

　　 The teaching of Dhamma (Dhamma-desana) which comes from the khandhas and sabhava dhammas everywhere at this stage, will appear by way of unceasing mindfulness and wisdom, and this teaching will not be lacking in eloquence of expression. All the time it will proclaim the facts of the ti-lakkhana within one by day and night, and while standing, walking, sitting or lying down, and this is also the time when one”s wisdom should be ripe for listening, as though one were meditating on the Dhamma-desanas of the wisest monks.

　　 At this level, the person who is doing the practice will be completely absorbed in his research into the true nature of the khandhas and sabhava dhammas which are proclaiming the truth of themselves, and he will hardly be able to lie down and sleep because of the strength of the energy in the basis of his nature, which searches by means of wisdom into the khandhas and sabhava dhammas without resting or stopping – these (khandhas and sabhava dhammas) being the same as the basis of his nature.

　　 Then from the khandhas and sabhava dhammas he will obtain the truth, and it will be made clear to his heart by wisdom that all the khandhas and sabhava dhammas everywhere throughout the three world spheres (ti-loka-dhatu) are of such a nature and normality that none of them seem to be defilements and craving (kiles…

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