..续本文上一页es eyes to it. It is in front of our very eyes, totally complete and perfect. There is nothing outside of this.
The citta is Buddha, the ultimate, and all things are included in this oneness, from the Enlightened Buddhas at the highest level down to all beings of the lowest forms, insects and creatures that crawl on their bellies. All these have a part equally in being Buddha. All things are of the same essence as Buddha. If we can only succeed in comprehending our heart and meet with our true nature with this understanding, one will then go beyond doubts with nothing more to search for.
If we attain true tranquility in our citta apart from all thoughts and conceivings, which are but movements of the citta, even for an instant, our true nature will be apparent as emptiness. We will then see that it is free of form, taking up no space anywhere, even one atom”s worth. It is not classified as something that exists or does not exist. This is because it is something unknowable by way of the senses.
This citta, which is our true original nature, is the womb of our being. No one created it and no one can destroy it. In our interactions with various things around us, we see change in their forms and think of them as "objects". To make it convenient, we speak of the citta as "states" of mindfulness and wisdom (Sati-Panna) but when the citta is not reacting to outside stimuli and without the presence of mindfulness and wisdom to cognize or create, then it is not something which can be talked about or classified as existing or not existing. Even when it is in the act of creating by way of reasoning, it is still something which we cannot be aware of by our own senses of eyes, ears, nose, tongue, body or mind. If we know this truth, we can attain calm in emptiness. We, who are traveling on the path of all the Buddhas, should develop the citta to be still in the absolute void.
The five root elements (Feeling, Perception, Thought formations, Intention, Contact) which together compose consciousness (Vinnana) are but empty. The four root elements (Earth, Water, Fire and Air) of the physical body (Rupa-Kaya) are not self. The true citta has no form, no coming or going. This true original nature is something, which is not created and does not cease at death. It is but inclusively One, free from all movements in its true core.
Our citta and all things around us are but one and the same. If we understand this truly, we will attain clear knowledge and vision in a flash and then we will never again be concerned with the three worlds (Tiloka). We will be above the mundane, completely free of the cause of rebirth. We will just "be", free of all influences causing rebirth. We will attain a state beyond any more creating. This is the basis of Dhamma.
Full Enlightenment (Sammasambodhi) is seeing truly; there is nothing that is not vanity (Mogha). If we understand this truth, then all the illusions will be as nothing to us. Wisdom is knowing clearly; knowing clearly the original citta, free from form. If we understand that both the one who acts and that which is acted upon are just the citta and objects and are one and the same, it will lead us to understand the hidden truth beyond spoken words. By this very understanding we can the open our eyes to the ultimate truth within us.
The ultimate truth within us does not disappear even when we are in darkness and ignorance nor does it return when we reach enlightenment. It is of the nature of "knowing" (Bhutathata, Literally "Thusness" or "Suchness".). In this there is no ignorance, no right view, just emptiness that is the true essence of the single citta.
How is it the various objects that the citta creates, both mental and physical, can be outside this void
According to the principles of truth …
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