..续本文上一页eveloped by training for a long time until they are fully proficient, they will be able to surround and to penetrate straight through to the “great centre”. In other words, “the one who knows” (i.e. the citta that knows), who is full of avijja, does not hesitate to fight against wisdom. But when avijja can no longer stand against the “Diamond Sword”, which is unshakeable mindfulness and wisdom, it falls away from the citta which has been its supreme throne for aeons.
As soon as avijja has been destroyed and has dropped away from the citta, due to the superior power of “Magga Nana”, which is the right weapon for use at this time, the whole of truth which has been suppressed and covered by avijja for countless ages is then disclosed and revealed as the “goods which have been stolen”,15 or as the entire complete truth. Dhamma which was never before known, then finally appears as “Yatha-Bhuta-Nanadassana” – knowledge and true insight into all sabhava dhammas – which are revealed without the least thing remaining hidden or obscured.
When avijja, the Lord who rules the round of death, has been destroyed by the weapon of “Panna Nana”, Nibbana will be revealed to the one who thus acts truly, knows truly, and sees truly – it cannot be otherwise.
All the sabhava dhammas, from the five khandhas to the internal and external ayatanas and up to the whole of the ti-loka-dhatu are the Dhamma which is revealed as it truly is. There is then, nothing that can arise as an enemy to one”s heart in the future – except for the vicissitudes of the five khandhas which must be looked after until they reach their natural end.
So the whole story is that of avijja – which is just “false knowing” – which goes around molesting and obstructing natural conditions so that they are changed from their true natural state. Just by the cessation of avijja, the world (loka), which means the natural state of things everywhere becomes normal and there is nothing left to blame or criticise it. It is as if a famous brigand had been killed by the police, after which the citizens of the town could live happily and need no longer go about watchfully for fear of the brigand.
The heart is then possessed of “Yatha-Bhuta-Nanadassana” which means that it knows, sees and follows the truth of all the sabhava dhammas, and this knowledge is balanced and no longer inclines to one-sided views or opinions.
From the day that avijja is dispersed from the heart, it will be entirely free in its thinking, meditating, knowing and seeing into the sabhava dhammas which are associated with the heart. The eye, ear, nose, etc., and form, sound, smell, etc., then become free in their own natural sphere respectively, without being oppressed and forced, nor promoted and encouraged by the heart as usually happens. Because the heart is now in a state of Dhamma and impartiality, for it is impartial towards everything so that it will no longer have any enemies or foes. This means that the citta and all sabhava dhammas in the universe (ti-loka-dhatu) are mutually in a state of complete peace and calm by virtue of the perfect Truth. The work of the citta and of insight (vipassana) into the nama dhammas which are associated with the citta ends at this point.
I want to beg the pardon of all of you who practise for the purpose of getting rid of the defilements using the Dhamma of the Lord Buddha, who find this exposition different from those that you have been used to. But one should see that the Dhamma in all the old Buddhist texts also points directly at the defilements and the Dhamma which are within oneself, for one must not think that the defilements and Dhamma are hidden elsewhere, external, apart from oneself.
One who has “Opanayika Dhamma” (Dhamma which leads inward) firmly in his heart will be able to free himself, because the “Sasana Dhamma” (Buddhist Dhamma) teaches those who listen to it to make it “Opanayika” – in other words, to bring the Dhamma into oneself. And please do not think that the Dhamma teaching of the Buddha is a thing of the past or future and that it concerns only those who are dead and those who are yet to be born. One should realise that the Lord Buddha did not teach people who were already dead, nor those who were still to be born. He taught people who lived at that time and who were still alive in the same way as all of us are still alive, for it is the nature of Buddhism to exist in the present and to be always a thing of today.
May you all be happy without exception, and may blessings come to all of you who read or hear this.
Thank you
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