隆波田禅师：平常心 Normality - 破愚痴见惑的阶位：初禅 The level of destroyin
隆波田禅师：平常心 Normality - 破愚痴见惑的阶位：初禅 The level of destroying delusions : the first Jhana
Part 2: Walking The Path 第2篇：行道
2-3. Stages of Practice 修学阶段
2-3-4. WORKING WITH THE MIND第二阶段：对治自心修习阶段 (或看念头(心)修习阶段)
2-3-4-1. The level of destroying delusions : the first Jhana. 破愚痴见惑的阶位：初禅
After these experiences, I continued to do walking-meditation, it was evening already. A thought flashed up ; I thought : 'Hey, where did that thought come from ?'.
When a thought came up a second time, it was just as if someone bumbed into me or gave me a push. I didn't see the thought, I only understood it slightly.
But when a thought flashed up for the third time, I saw, knew and understood : 'Oh, the mind thinks !'. I watched it with awareness. It's just like a cat catching a mouse.
That I compare it with a cat catching a mouse, is because I haven't been to school. Before, in my village, there was no school, I was born out in the country, far from the district and I didn't learn how to read and write. -Therefore, when I speak I use conventional comparisons. The teachings of the Buddha have a lot of comparisons in them too. It is translated from the ancient Pali language.
To come back to the cat and the mouse : when the cat is still small and the mouse is big, the cat will jump on the mouse - whack, but the mouse can get away because it is bigger. When it's like this, the cat will have to be the loser.We have to feed the cat so it grows bigger. This means to be dilligent to develop awareness all the time.
We know thought just as when there were defilements due to Vipassana, that is, we know but we don't comprehend, so we get caught up in the thoughts that arise. Suppose we spread out a mosquito net because we have mosquitos at home. When the mosquitos can't get in, we don't get bitten. But even though we put out a mosquito net, bed bugs can still get in and bite us, we don't know where they are, so we have to find some way to prevent and get rid of the bed bugs, that means we have to find out where they live and where they come from ; after we have eliminated them we can sleep in comfort. It is the same with thought : when the mind thinks we get caught up in thought and we follow the thought but we're still suffering, we think this, and we think that but we don't see thought ; this is called knowing thought but not seeing thought or knowing within the scope of thought, it is knowing inside a mosquito net, in a dark corner of a cave, it is not knowing outside of thought that's how it is.
According to the scriptures, it is said that Avijja is not-knowing ; 'A' means not, so Vijja means knowing, it means realising and truly knowing. When realising and truly knowing, we must be able to go beyond thought. Going beyond thought is to see thought, to know thought and to understand thought. I saw thoughts : when a thought arose, whack, I knew it, I did it just as a cat grabbing a mouse.
When we keep feeding a cat, the cat becomes big and strong. When the cat is big and strong, no matter how big the mouse is, the cat can catch it. Continuously developing awareness compares with feeding a cat ; when awareness becomes stronger : whack, it knows the thought that arises, and in the end it sees thought.
Having come to this point, I would like to emphasize again, by comparing it with 3 types of ricegrains that if we develop awareness and wisdom a lot and continuously so that it becomes full and complete, it is similar to the no.l type of grains that are fat and full : when planted they grow easily because of the warmth of the earth and the coolness of the water are already there ; when they interact with each other, the grains sprout up.The method of developing awareness is the same : when it becomes more continuous - as they say, like the links in a chain -- the time comes that wisdom arises and realisation and genuine seeing takes place. Practicing until one knows thought is like this. As for the previous knowledge, it is knowing Rupa- Nama, as I described earlier and from that one sees thought. When thought is seen, deluded beliefs are destroyed.
(SEEING OBJECTIVE MATTER, ULTIMATE MEANING AND CHANGING CONDITIONS了悟客体事物、究竟法、变异因缘生灭)
At that time, I knew thought and I looked at my thoughts, I saw them in the mind, the mind saw and knew that turning up the hand is a kind of objective matter, turning the hand down is a kind of objective matter ; it is ultimate meaning and it is a changing condition, it is objective matter. When the eye sees something : this is objective matter, it is ultimate meaning and it is a changing condition arising, a changing condition passing away- that's how it is. Now, when seeing thought : it is a kind of objective matter, it is a kind of ultimate meaning and it is a changing condition arising and passing away also.
That the Buddha teaches us that whoever sees the state of arising/passing is called one who sees the Dhamma on a high level - is true, but there is also the level of the bark, the outer wood and the hardwood, in other words, there are different steps ; don't think at this point that you've reached the end - it is not ! * I really know about these matters and I dare to guarantee that what I'm saying is right. I assure you that the teachings of the Buddha can really be practised nowadays, they are not out of fashion ! Whoever develops awareness in this way, will really know and really extinguish suffering and trouble - that's the way it is !
佛陀教导我们：「任何看见生灭性(即缘起, the state of arising/passing)者，即是上上根器的见法者。」—这是真话，但是，还有其它树皮、外层木材和内层木心等的不同根器，换句话说，有不同的位阶；当你修到这里时切莫认为你已达到终点—这还不是！ *我已真正了悟这些修证方面的事，而且我敢保证我现在说的是对的。我向你保证，佛陀的教导在今天这个时代真的仍然是可以修学的，它们不会退流行！任何人用这个方法培养觉性，就会真实了悟，并且真实灭除苦恼与烦恼—就是这么回事。
* As will be explained later on and was briefly mentioned on 2-2-1 and 2-2-2, there is a state of arising/passing which refers to the highest and final insight ;this should not be confused with this level of seeing thought-don't misunderstand and think that you've reached the end already !
(SEEING HATRED, DELUSION & GREED看见瞋、痴、贪)
When I saw objective matter, saw ultimate meaning and saw changing conditions, I understood that Dosa, Moha and Lobha are the same : they are objective things and they are changing states ; they don't adhere to our real mind. It could be compared with the sun : when the clouds are in the way, we say the sky is dark, the sun is blocked, but actually clouds, fog and smoke only just hide the sun from view, the clouds don't stick to the sun, they just pass through and having passed, the sun springs forth again. In actual fact, the sun shines all the time, whether clouds obscure it or not, but we don't see that - that's how it is.
当我看见客体事物，看见究竟法，及看见变异因缘之后，我又了悟“瞋、痴、贪(Dosa, Moha , Lobha)”也一样：是客体事物(Vatthu)，是究竟法(Paramattha)，是变异因缘生灭(Akara)。了悟它们并没有黏着住我们的真心！就好比太阳，当它被乌云挡住时，我们说天空暗了，太阳被遮住了，实际上，云、雾和烟只是遮住太阳而看不见，云没有黏着住太阳，它们只是经过，一旦过去，太阳就又会现出来。事实上，不管有没有被云遮住，太阳一直都在照，只是我们不了解罢了—就是这么回事！。
Our thoughts are just the same as the clouds ; life itself abides in normality, it doesn't get twisted or distorted this way and that, it is neutral. Neutrality means indifference, it's just there. This characteristic of neutrality, that I'm talking about, already exists in everybody. All male and female laypeople, monks and novices : if you feel neutral at this moment, as you're listening to me talking ; you don't have happiness or suffering, but you know : this is called indifference. It functions as dead weight that holds back things like anger. If it wasn't like that, we could easily die. Greed is the same : when it arises we feel we want to get something ; that feeling of wanting must be held back by the quality of neutrality, so it won't go to an extreme - extreme greed can easily lead to death. In the scriptures it says that no matter what you see or do, may you make your mind equanimous to all of it, without like or dislike - that's what the scriptures say.
(SEEING NAMA-RUPA：FEELING, PERCEPTION, VOLITION, CONCIOUSNESS看见名-色：感受(受)、知觉(想)、意志(行)、意识(识))
Having seen Dosa, Moha, Lobha, I comprehended, realized and really knew feeling, perception, volition and conciousness. Sometimes they are called the 4 aggregates, sometimes the 4 matters. The form-aggregate is an object that can be seen with the eyes and touched with the hands, but Vedana, Sanya, Sankhara; Vinyana, are mental things : Nama-Rupa, they cannot be touched with the hands or seen with the eyes, but they can be seen with awareness/wisdom. * There is no Dosa, Moha, Lobha, but there is feeling, perception, volition and conciousness. But there is no suffering in these things because they don't get concocted. I really know this, this is really the way it is. I can assure you that greed, hatred and delusion don't exist ; that they can arise, is because at that moment we're not aware, we forget and get lost, we disregard ourselves and pay attention to external things and people.
看见瞋、痴、贪之后，我又明了、证悟并如实真知“感受、知觉、意志与意识(Vedana, Sanna, Sankhara, Vinyana; 即受想行识)，它们有时被称为四蕴，有时称四事。色蕴是眼能看见、手能摸到的东西。但受(Vedana)、想(Sanna)、行(Sankhara)、识(Vinyana)是心法：也就是名-色(Nama-Rupa,名之色)，它们是手不能摸、眼不能见，只能用觉知/智慧看见。 *我了悟没有瞋、痴、贪，只有受、想、行、识，且在这些东西(四蕴)里头并没有苦，因为它们不会妄想，这点我确实明了，真的就是这样。我可以向你保证：贪、瞋、痴并不存在；它们之所以会生起，是因为我们当下没有觉知，我们忘记自己而迷失了，也就是没有注意我们自己，而注意外在的人事物去了。
Most of us, since the time we were born, we don't look at ourselves, we only look at other things and people. A child is only interested in its mother and wants to drink milk ; filled up with milk, it goes to sleep and on waking up, it wants to play ; when it sees its mother, it wants more milk - that's how it goes. Growing up, the child goes to school and is just interested in clothes ; it only just thinks about what to dress. Becoming an adult, one only has eyes for who is beautiful or handsome, then, on being middle-adged, one only is concerned with the children and the work one is engaged in. One never looks at oneself ! This is called forgetting oneself. Whoever has a car, only cares for cars and whoever has necklaces and bracelets, is only interested in those things. Therefore the Buddha called them: people who forget themselves. And people who forget themselves are called heedless people. Heedless people are people who are dead already.
*Even though feeling, perception, volition and consciousness are mental things, they can be objects for sati/panya and therefore be regarded as objective forms.