..续本文上一页as and tanha) in any way whatsoever, which is in contrast to the deluded understanding of most people.
The following simile may help to explain this. Supposing some things are stolen by a thief, those things become tainted by association with the thief. But once the authorities have carefully investigated the case until they have sufficient witnesses and evidence, and are satisfied, the stolen goods which have been recovered can be returned to their original owner, or kept in a safe place so that no blame shall be attached to them. The authorities are then no longer concerned with the stolen goods, but only with the punishment of the thief. They must then obtain evidence against the thief and arrest him and bring him to trial in accordance with the law.
When the truth of his guilt is established by reliable witnesses and evidence, the blame is put on the accused in accordance with the law, and any others who were not to blame would be allowed to go free, as they were before the incident.
The behaviour of the citta with ignorance (avijja), and all the sabhava dhammas, are similar to this, for the khandhas and sabhava dhammas throughout all the three world spheres (ti-loka-dhatu) are not at fault and are entirely free from any defilements or evil ways, but they are associated with them because the citta, which is entirely under the power of avijja, does not itself know the answer to the question: “Who is avijja
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Avijja and the citta are blended together as one, and it is the citta which is completely deluded that goes about forming loves and hates which it buries in the elements (dhatu) and khandhas – that is, in forms, sounds, smells, tastes, and bodily feeling, and in the eye, ear, nose, tongue, body, and heart. It also buries love and hate in rupa, vedana, sanna, sankhara, and vinnana, throughout the whole universe (ti-loka-dhatu). It is the things of nature which are seized, and it is love and hate which come from the whole of this deluded heart that grasp and seize them.
Because of the power of seizing and grasping, which are the causes, this “avijja heart” wanders through birth, old age, sickness and death, going round and round in this way through each and every life, regardless of whether it is higher or lower, good or evil, through all the three realms of becoming (bhava).
The different kinds of birth that beings may take in these realms of becoming are countless, yet the citta with avijja is able to grasp at birth in any of these realms in accordance with the supporting conditions of this citta and depending on how weak or strong and good or evil they may be. This heart must then go and be born in those circumstances that present a complete environment to which the heart (with these supporting conditions) is related.
Thus the citta gradually changes into ways which are false to its true nature, due only to the power of avijja, and it begins to stain and colour everything in the universe in a false manner, thus altering the natural state. In other words, the original basic elements change and become animals, people, birth, old age, sickness and death, in accordance with the usual delusion (or avijja) of beings.
When one understands clearly with wisdom, that the five khandhas and the sabhava dhammas are not the main story, nor the ones who started the story, but are only involved in the story because avijja is the one who wields the authority and power, compelling all sabhava dhammas to be of this nature, then wisdom searches for the source of it all, which is the “CITTA THAT KNOWS”, which is the “well” out of which all the stories of all things arise endlessly in all situations, and wisdom has no confidence in this knowledge.
When mindfulness and wisdom have been d…
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