..续本文上一页 "the one who knows" is one and the same.

　　When the citta and "the one who knows" are one in emptiness, then there is nothing to give or knowledge to impart. There is no "thing" to know the state of anything; there is no state to know a "thing". When one knows the original state of the citta then "citta clearly sees citta". The citta will then be above all states of conventional labeling, beyond all having and being, beyond all words and past talking about. It is "Pure Nature" and light coalesced in emptiness, unadulterated and the brightness of the original universe, it is called "Nibbana".

　　DHAMMA PRINCIPLES

　　When the thought formations (Sankharakhandha) cease there can be no "self" because thought no longer enter to construct ideas. When there is no longer thought construction, how can dukkha arise

　　 When there is no "self", who is there to receive dukkha

　　The principles of the Four Noble Truths are:

　　The citta that is sent outside is Samudaya. (Cause)

　　The result from sending the citta outside is Dukkha. (Suffering)

　　Citta seeing citta is Magga. (The Way)

　　The results of citta seeing citta are Nirodha. (Cessation)

　　The practice of Dhamma is the practicing of calm and insight meditation (Samatha-Vipassana-Kammatthana) and it is only concerned with going beyond dukkha. In short, the citta is Buddha; the citta is Dhamma, a special state of not coming or going with complete purity and without the need for "someone" pure or "one" who knows that they are pure. It is above both good and evil. It does not have the character of physical form (Rupa) or mentality (Nama). When one has attained this "state" the different tendencies of the citta, or that which is called the citta”s activities, in both Samatha and Vipassana (as in seeing bright lights etc.,) must be recognized as things external. These things are illusions and created not to be taken with any interest or as real. Even the attainment of the meditative absorption (Jhanasampatti) is just something worldly and nothing special at all. This can be seen from the practice of the Lord Buddha who abandoned all these things (dhammas). When entering final Nibbana (Parinibbana), the Buddha withdrew from the fourth jhana abandoning feeling (Vedana), following the abandonment of all the other states of the citta. Finally the life continuum (Bhavanga Citta) was abandoned and discontinued. This was the end of the "cycle of existence" Sankharavattha) at that moment and is called "Nibbana" and the complete cessation of all things (dhammas). Therefore neither bright lights nor jhana attainments or even the Bhavanga Citta should be clung to because they are all things that arise and cease, created and belonging to the world.

　　This citta is something that is constantly arising and ceasing according to its nature and does not persist in anything, being also subject to cessation. If we speak in terms of ultimate Dhamma truths (Sacca-Dhamma-Paramattha), even "Buddho", "Dhammo" and "Sangho" are just conventional truths (Samutti-Pannati). The Lord said that he had destroyed the house of craving and that craving could no longer build another house of birth in the future. Birth was finished for him even though the citta was in the same natural state as before which was persisting citta (Thiticitta) and persisting Dhamma (Thitidhamma). This is the reason that monks must be careful not to fault or speak of offences of an Arahant, for an Arahant has even given up goodness and he is completely above good and evil. One should be careful not to cling to some discourses (Sutta) which fault an Arahant for not joining in the social activities or performing Sangha duties with the other monks.

　　When one begins to practice one should not get involved with the fictitious tales of the former lives of the Buddh…

《The Heart is Knowing》全文未完，请进入下页继续阅读…