..续本文上一页 and are the elements that substantiate them. As we tread the path through our strenuous effort, we keep within the guidelines of precepts, samadhi and wisdom. This is all that is required. We will then experience the realm free from suffering right within our own heart — without having to ask anyone else about it. Regardless of time, if the Well-taught Dhamma is still extant in the world, and if the one listening to it takes it up for study by dedicatedly practicing following its instruction, the result can only be freedom from suffering. This will be clearly perceived in their heart. Please keep this in mind, and correct the problem there, otherwise you”ll steadily regress and will fail to accomplish anything.

　　With mindfulness and a continual probing with wisdom into the natural things and processes10 — the body for example — you”ll constantly come across extraordinary (new) understanding. On the other hand, if your effort is unsettled and spasmodic the forthcoming results will similarly be deficient. Therefore, really try to cultivate and develop mindfulness and wisdom up to a steady awareness and discernment. This will definitely contribute to samadhi, the firmness and stability of heart, and to a genuine wisdom that follows from investigating the four Foundations of Mindfulness and the four Noble Truths. Please also understand that both the Foundations of Mindfulness and the Noble Truths are dhammas of the present, which are constantly manifesting here and now, within our body and heart.

　　In the Middle Way of Practice (which is the Noble Eightfold Path) the Lord detailed right view.11 There are right views concerning things in general, more specific things, and the really subtle aspects of Dhamma.

　　The right views of ordinary Buddhists deal especially with the conviction that virtuous deeds and wrongdoing, good and evil, really do exist. And that those performing such actions must reap the corresponding results, either of good or evil. This is one level of right view.

　　The more specific (right) view is of those who take up the practice and, using wisdom, investigate the four Foundations of Mindfulness and the four Noble Truths. Here one examines the body, feeling, citta and dhamma in terms of the three marks12 — that they are all intrinsically bound up with impermanence, suffering and not-self.

　　Build up your faith and firm conviction in Truth and Dhamma through investigating the three marks inherent within all things13 and by making that the course for wisdom to follow. Moreover, explore the Noble Truths to realize that suffering — that which arises in body and heart, in both oneself and all other beings — is something that one can”t afford to remain complacent about. Recognize the harm caused by the Source14 that generates the immeasurable suffering that all creatures must endlessly endure. Then you”ll be ready to dismantle and undo that Source, using wisdom to arrive at Cessation15 which is the sphere of the total ending of suffering.

　　The level of right view on these subtler aspects of Dhamma deals with correctly seeing the Truth of Suffering, its Source, its Cessation and the Way, which are precepts, samadhi and wisdom. This is right view void of judgmental opinions concerning the Noble Truths and the natural processes16 everywhere. This is another level of right view.

　　The levels of right view vary according to the Dhamma accomplishments of the one practicing. If there was only a single level of right view then wisdom would be limited too. Since there are many grades of defilements, many layers of downheartedness and depression, wisdom must have the equivalent levels. It”s for this reason that I”ve been explaining about the varied aspects of sammaa ditthi or right view.

　　The second path factor is right thought.17 There…

《To the Last Breath - 7· The Middle Way》全文未完，请进入下页继续阅读…