..续本文上一页nts (Kilesa) or do the defilements create citta

　　 Understand the objects of thought and notice the three types, which are greed (Raga), hate (Dosa) and delusion (Moha).

　　Don”t send the citta outside. Be aware of the one object (the citta) and don”t let it go outside to objects. When the citta does go out mindfully return it to its base and awareness. One should try to maintain clear comprehension (Sampajanna) always. With the exception of normal vision (Rupanimitta) one should pay no attention to mental images (Namanimitta). While the citta is not thinking about external things notice the activities of the citta in following the six senses.

　　One must attain knowledge (Nana) in order to see the citta just as the eye sees form. When one has watched the behavior of the citta for some time and when one understands the conditions and causes of the various thoughts, the citta will then be as fast as these thoughts and they will steadily be abandoned until the citta is free of these objects. The citta will then be free and separate from the body-based feelings, remaining at its original base. Seeing this way is seeing with the eyes of wisdom. However much we think we will not know, when we stop thinking, then we will know but to do this we must use thought.

　　Separate "copied form" (Vinnana) with knowledge (Vijja) by way of the citta (Maggacitta). When one is able to understand that the citta and body are separate, one then continues to watch the citta to see if there is anything remaining in its base or not. One should use mindfulness to watch the citta, keeping the citta calm continuously, until one understands the activities of the citta intricately, level by level. One must understand about causes and results and that these, in fact, come from the thoughts that originate in the citta, compounding, adding to, creating and being born without end. These are the illusions that deceive people. The citta will rid itself of these things continuously until they are gone. This means developing the citta to the point where one can ignore the smallest atom of consciousness (Rupa-Paramanu-Vinnana) in the citta.

　　One must abandon both causes and results. When one has developed the citta to the point where it is free of thoughts and compounding (empty), one no longer depends on cause and results. The citta will then be free and above states based on thought, being free of all adulteration and called Pure Dhamma of freedom (Samucchedadhamma).

　　All "debts" are then paid and one would be beyond the cause of birth. When one abandons the smallest atom of attachment, the gross kamma that was fixed, recorded or imprinted in that "Atomic Rupa" will not have a chance at fruition in the future. The debts are no longer increased when (the citta) is contacted by internal or external conditions, it is just contact with no continuing resultant. One has escaped the gross kamma in the former "being"and has paid all debts with no further affairs, responsibilities or ties to cause rebirth in order to repay kamma. Because ones debts are paid and there are no further attachments, the gross kamma that caused one to go on to rebirth cannot again bear fruit and this is called "going beyond the cause of birth".

　　One who knows (enlightened) does not say what that knowledge is. When all Dhamma has been transmitted then how can that which is called Dhamma be Dhamma

　　 That which is said to: have no Dhamma", that”s it that is the Dhamma complete (the one who knows is real but the known is not). When the citta is empty of various activities, it will attain true emptiness with nothing further to notice. One will then know, in truth, that the citta has no form, it is one with emptiness. This means that it has no boundaries or limits. It is part of all things and the citta and…

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