..续本文上一页her and was so inspired by Acharn Mun”s description of the forest practice that he joined Acharn Mun after the rains- retreat and wandered under his guidance for the next sixteen years.
After wandering in the forests and mountains for many years he returned to his home Province of Surin and settled down at Wat Nah Sahm. This Temple, however, was far out in the country and as Acharn Dun became very well known and respected there was no room for all the people who came to hear him talk. He eventually was offered a place nearer to the city and he therefore moved to another forest temple called Wat Rongong Samet. He remained there during the rains-retreats but continued to go wandering outside that time especially in the untouched and deep forest of Cambodia.
For the last fifty years of his life he resided at Wat Burapharam in Surin. With his final passing taking place during his 96th birthday celebration preparations on October 30, 1983.
Note: The word "Luang Pu" ,which is used throughout, means "Venerable Grandfather" and this is how he was affectionately referred to.
THE CITTA IS BUDDHA
All Buddhas and all beings in the world are nothing but the single citta. Outside this single citta nothing at all exists. The single citta, free from the conventional self, is something that was not made and is something, which cannot be destroyed. It is not a thing with color, such as green or yellow and has neither form nor appearance. It is not included in existing things or non-existing things. One cannot have the view that it is something new or old, longer short, large or small because it is beyond all limitations, beyond all measuring, beyond labels, beyond leaving a trace and beyond all comparisons.
This single citta is before our very eyes but when we use reason to conceive of it as a "thing" or "self", try it! We will immediately be mistaken. It is like emptiness that is without limitation and cannot be conceived or measured.
The single citta, this alone is Buddha. There is no difference between Buddha and all worldly beings except that worldly beings cling to the various worldly forms causing them to search for "Buddha Nature" (Buddha Bhava) externally. That very search makes them miss "Buddha Nature". This is like using Buddha to search for Buddha or the citta to search for the citta. Even though they may try as hard as they can for a full eon, they will never achieve "Buddha Bhava".
They do not know that is they stop thinking and conceiving and cease their confusion due to this searching. "Buddha" will appear before their eyes because the citta, itself, is Buddha.
Buddha is simply all living beings. When this appears in the worldly beings it is not a small thing and when it appears in all Buddhas it is not a great thing. When practicing the six perfections (Paramita) or any of the many similar customs or in accumulating as much limitless merit as there are sands in the Ganges River, we must consider these things. If in all our actions we have a firm base in truth this means we have but a single citta and are already one and the same with all the Buddhas. We should not try to correct this by adding to something that is already complete by performing various practices, which are meaningless. When the occasion arises, do these things but when it is over, just "be".
If one still does not see clearly and without doubt that the single citta is Buddha and remains attached to forms, rites and customs of merit making, then one”s views are still wrong and not in accordance with the Way.
The single citta, that is Buddha. There is no other Buddha anywhere else. There is no other citta anywhere. It is as bright and flawless as emptiness. It has no form or appearance at all. If we use our citta to only imagine and dream, it is …
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