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All Buddhas
and all
creatures are nothing but one citta. Besides
this citta. nothing exsist. The citta which has no beginning
does not appear and can not be destroyed. It
is not something green or yellow. It has
no shape nor appearances. It is not included in the existence
or the none –
existence. It cannot be considered new or old, long or short,
big or small because it is beyond all limitation measurement,
nomination trace and comparison.
This single citta is the thing we face.
But if we try to give reasons to it (for example, what
is it ?), we will suddenly fall into mistakes. It is like th emptiness
without limitation that one can not measure.
Only this citta is buddha. There is no difference between
buddha and all creatures. It is only because all creatures are
attached to material shapes, they search so for buddha-bhāva
from outsides. Their
search makes them miss the buddha-bhāva. It is the
way to use buddha to search for buddha, to use citta to find citta. Even though they try their best for an
aeon they cannot attain buddha-bhāva.
They do not realize that if only they give up their mental formations,
their eagerness for search, buddha will appear before them beause
this citta buddha ; and Buddha is all living beings . This buddha,
when it appears in common living beings, is not an unimportant
thing and when it appears in all Buddhas, it is not great, either.
The practice of the six paramitas the pratice of many others
similar duties or the accumulation of a great deal of the wholesome
are like the number of sands in the Ganges. Think well ; if we
are perfect in everything based on the truth, it means that to
be one citta or to be united with buddha, there is no need to
try to add anything to the thing that is already perfect by practising
duties which have no meaning, is there? When you have a chance
to do it, do it. And when the chance passes by, just stay calm. If we are not absolutely aware that citta is budha and we are
still attach to material shapes, to duties, to development of
wholesome deeds, we still have the wrong understanding, which
is not in line with that path at all.
This citta is buddha. There is no other buddha nor other
citta. It is bright and pure like the emptiness : it has no shape
nor appearance at all. If we use our citta to from imaginations,
It is as if we ignore the essence and then bind ourselves to materiality,
which is superficial. The eternal buddha is not the buddha of
attachment. The practice of the six paramitas and so many similar
duties with intention to become one buddha is step-by-step practice.
But the eternal buddha is not the buddha that we can attain by
that kind of pratice. It is only awaking and opening
one’s
eyes to that single citta. Then nothing attains nothing. This
is the real buddha. Buddha and all living beings are only this
single citta ; nothing else but this.
Citta is like the emptiness without any confusion
or any evil inside. As we can see, when the sun shines through
the empty space, it illuminates the whole world because when the
sun rises, it lightens the whole world . The real emptiness is
not brighter. And when the sun sets, it is not darkened. The appearance
of light and darkness changes one to another. But the nature of
emptiness is unchangeable. So is the citta of all buddha and all
living beings.
If we regard Buddha as the appearance of purity and of
enlightenment or regard all living beings as the appearance of
ignorances, of darkness and of unconciousness, these thoughts,derived
from the attachment to materiality, will prevent us from the supreme
knowledge although we have practised for as many aeons as the
sands in the Ganges. There is only the single citta. We can rely
on nothing even an atom because citta is buddha.
If we, the searcher of that part, do not open our eyes
to the essence, this citta, we will blind our citta with our
own mental formations. We will search for buddha outside
ourselves. We still cling to meteriality; to the practice of the
blind wholesome deeds and so on. All are dangerous and it is not
at all the way leading to the mentioned supreme knowledge.
The essence of the supreme thing, by its inner
nature, is like a log or a stone without any movement. Its outside
is like the emptiness without end or any obstacles. It is neither
abstract nor concrete. It has no proper site, no shape and it
can not disappear.
The citta is not the citta of mental formations. It is
absolutely separate. It has nothing to be concerned with materiality.
So are all Buddhas and all living beings. Only if we can liberate
ourselves from mental formations., we will succeed in everything.
The real dhamma is citta.
Besides that, there is no other dhamma.
Citta is dhamma.
Nothing is citta but this.
Citta is not citta by itself.
However, it
is not non-citta. To say that citta is not citta means something
that really exists. This
thing is beyond any words.
Cease all your thinking and explanation and we may say
that the stream of words is suppressed and the current of citta
is absolutely eradicated.
This citta is pure buddhayoni,
which is in every human being.
All living beings which have mind and feelings all Buddhas
and Bodhisattas belong to this single nature.
There is not any difference.
The difference resulting from our wrong thinking leads
us to commit all kammas incessantly.
Our nature of the original buddha,
by the supreme truth,
has no meaning of the self at all.
It is an emptiness,
being everywhere peaceful,
unmixed with anything. It is the enlightened but mysterious peace.
And that’s
all.
Come to this thing profoundly by opening your eyes to it. The thing we face is merely that thing in full measure and
in perfection. There
is nothing but this.
Citta is buddha (the supreme thing.)
It gathers everything in itself; from the noble Buddha
who attain enlightenment to the most humble creatures : reptiles
and insects. All these equally share in buddhahood
and in everything that has the same essence of buddha all the
time.
If we are only able to comprehend our citta and to discover
our own nature with this understanding,
there certainly is no need to search at all.
If we really keep our citta at peace, out of any thinking
even at the least movement of citta, the real citta will apppear
in emptiness. Then we will find that is has no shape.
It does not occupy any site, not even a little spot.
It is not considered exixtence or non-existence because
we connot perceive these things by our sences, for citta which
is our real nature is garbha or birth to which no one can give
birth and which no one can destroy.
To react to the environment, it changes itself into phenomena
in order that it will be easier to name.
We name citta as sati-paññā
(mindfulness and wisdom).
But when it does not react to environment, it is not sati-paññā which thinks or creates something ; it
connot be mentioned or defined as something that exists or does
not exist. Furthermore, even when it creates something to answer
the rules of causes and consequences, it cannot be perceived by
sences : eyes, ears, nose, tongue, body-sences and mind.
If we understand this truth and develop citta in absolute
peace, in the state of nothingness,
we are really going on the path of all buddhas.
Thus, we must develop citta in order to end in nothingness.
The five evements which compose
viññāna
are something empty. The four elements of the body are not composed
to be self. The real
citta has neigher shape nor action.
Our original nature in something that does not begin at
birth and does not end at death.
But it is absolutely the same thing.
It has no movement in its deepest part.
Our citta and everything around us are the same thing. If we can understand this, we will attain the enlightenment
in a single moment. Then
we will have nothing to do the three realms.
We will be beyond the mandane, and will not be reborn. We will only be ourselves, with no mental
formations at all, and
be that same thing as the supreme being.
We will attain to the state that nothing can cause our
mental formations anymore.
Thus, this is the basic dhama.
Sammāsambodhi
is the mane of the truth which indicates that all dhammas are
non-self. If we understand this truth, what can all deceitful things do to us?
Philosopsy is enlightenment.
Enlightenment is the original citta which has no shape.
If we understand that the doer and its subject, citta and
an object, are the same thing, this truth will lead us to the
deep and mystic understanding which is beyond any word.
Due to this understanding, we will be awakened to the truth
by ourselves.
Our real truth does not disappear from us even when we
are misguided by ignorance.
It does not return to us when we attain the enlightenment,
either. It is the nature of bhutatathata. In this nature, there is neither ignorance nor right understanding.
It is full in the emptiness. It is the real essence of that single citta. For this reason,
how can objects that our citta forms, both abstarct and concrete, be outside this emptimess?
According to the basic principles, emptiness is something
without any dimesion, that is, without defilement, deeds, ignorance
and right understanding. We must really understand that, in face,
there is nothing : no common human beings, no buddha because in
the emptiness nothing exists, not even the smallest hair which
can be observable by any dimension.
It relies on nothing. It is not attached to anything, either. It is an impeccable beauty. It stands by itself. It is the supreme thing that nothing creates.
It is a diamond that is beyond any evaluation. We nust distiguish
the inner body by wisdom, the Noble Path, and citta. The causes and consequences of detachment. Then we release ourselves from debts,
escaping from rebirth.
There are incalculable living beings and non-living beings
in this universe. In brief, there are only 2 things : rupa and nama. The original nama is the emptiness of
the universe which pairs to give rise to ignorance and causes. Where there is rupa, there is nama. Rupa
united to nama causes the change which gives rise to time. Rupa united to nama causes the change
which gives rise to time. Rupa attracting each other makes itself
move and turns around itself according to conditions. Rupa can move only when there is nama. Because there is the emptiness in-betwenn
rūpa,
so rupa can move. Because
sabhāvadhamma
is in this way, everything which has life or not is subject to
tilakkhana, arising and falling away successively.
They cannot stop to remain
actual. Citta and viññāna
derive from the rupa and nama of the universe. It is the illusion
that changes and blinds us. It change from non-living rūpa-nāma
to living rūpa-nāma,
from living rupa-nama
to living rupa-nama wich possesses citta wiññāna.
Then citta and viññāna
separate from each other, leaving only empty nama without rūpa.
This is the ultimate deceit of rūpa-nāma.
The origin of rūpa-nma
of the univese give rise to
rūpas-namas
of other realms, including incalculable stars because there is
no end. The rūpas-nāmas
of various realms cause rūpas-nāmas
of plants. The rūpas-nāmas
of plants give rise to
rūpas-nāmas
of animals that can move.
So they are called living being.
In fact. rūpa-nāma,
no matter whether it has life or not, con move because it has
rūpa
and nama which causes reaction in itself and makes it move continually. We connot see this change by our eyes
; so we call it non – living being. The rūpas-nāmas
of plants changing into rūpa-nāma
of animals form the beginning of the lives of living beings. They also cause citta, viññāna,
action, movement and deeds.
The first living being commited only ill deeds. Living beings ate living beings. Then passion, greed
and ignorance arose from internal and external conditions. Deeds which living beings committed were
through their eyes, ears, nose, tongue and body-sense coming into
contact with material shapes, sounds, smells, tastes and touch.
The consequently stay, contain, are registered and are
photographed in atomic- rūpas
which are subtle rūpas
lying latent in the emptiness. We are not able to see them by
our eyes; the things which are in between eyes, ears, nose, tongue
and body-sense. When these first living beings died, only
their ill deeds caused their rebirth in order that they might
pay their debts. Unfortunately,
when they were reborn, they did not want to pay their debts, but
accumulated more ill deeds which led them to more rebirths. Male
and female living beings were born in subtle- rūpas,
being attached to these 5 contacts until this life. Beause of the ill deeds in these 5 subtle rūpas,
they turn around together to beccome round atomic rūpa,
standing balanced by turning around themselves endlessly and becoming
the place where resides citta which is called rūpa - viññāna
or inner rūpas
because it comes from nama in –between eyes, ears, nose, tongue and
body-sence which are subtle rūpas-lying in the emptiness. So the rūpa - viññāna
lasts longer than materrial rūpa, being turned around and retained
by evil deeds. No good can kill it.
Only nibbāna can destroy
viññāna.
Kammas which living beings commit, registered in subtle
rūpas
: eyes, ears, nose, tongue and body-sence all together are called
citta. So citta has its place attaching itself to 5 viññāna
which become the station of central citta, linking with outer
eyes, ears, nose, tongue, and body-sence which are the medias
of citta. So citta and viññāna
are different. Citta is the thinker, but viññāna is the place
where citta stays and is the vehicle that brings citta to be born
or to go anywhere. Viññāna
preserves subtle rūpa,
the rūpa
which comes from gross rūpa: male rūpa, female
rūpa,
eyes, ears, nose, tongue, body-sense, it is viññāna
which causes the continuation of rebirth.
When living beings die, their bodies end up at the proper
age of that life. But the real life of atomic rūpa
- viññāna
are not also destroyed. It must be reborn in various realms according
to the conditions of life cycle and changes.
The real life, the inner rūpa - viññāna
which turns around itself makes
citta arise and fall away successively, wasting for external phenomena, no matter whether they are
good or bad, to come into contact.
It continues accumulation these external phenomena as the
cause of the rise, the fall and the formation until ill deeds,
the cause of rebirth, expire. Then life, inner rūpa
or viññāna
will stop turning around. Subtle rūpa, rūpa
- viññāna
caused by ill deeds from the first life will be destroyed, and
separated from each other, being unable to maintain and scattered.
As for good cittadhamma attached to viññāna
it will spread out
with atomic rūpa,
leaving only the emptiness which separate the space between every
atomic rūpa.
Thus, without atomic rūpa,
this emptiness becomes pure and bright united to the emptiness,
the purity and the radiance of the universe and the so-called
nibbāna.
When the Lord Buddha succeeded in establishing the Buddhist
life which formed the perfect life as he wished, he, then, freed
himself from vibhāvatanhā
and entered aunpādisesanibbāna,
that is to say, he had liberated himself from all defilements.
He became entirely detached by means of aunpādisesanibbāna:
firstly, he developed the deepest jhāna
up to saññā-
vedayitanirōdha,
which is the deepest level beyond arūpa-jhāna. At this first step, he did not end up
all khandhas absolutely but solely entered it to maintain the
process of nibbāna
or nirōdha
for the last time of his life, or to keep the path he tried to
create as the model for the last time. We can call it the thing
that came from his subtle sufferings which common human beings
who have gross citta are not able to sence.
Thus, the process of the development of citta up to saññā-
vedayitanirōdha was the one that only the Lord Buddha,
the greatest prophet of the world, has discovered and revealed
to all beings, teaching them to follow him.
After having attained this last step, he, then, returned
to the first step; the first absorption and made his decision
for the last time to put an end to each khandha.
Viññāna-khandha
of the life and of the body had already ended long before he entered
the first absorption because he must have ended up sankhara-khandha
or sankhara-dhamma first, before vinnana-khandha could end after.
Thus, there was not any trace remaining for that gross viññāna-khandha.
He began again to end up first the deepest sankhārā-khandha
or sankhārā-dhammā
which would effect vibhava-tanha.
Then he entered the second absorption, ending up saññā-
khandha and moved to the third absorption. Having ended up the
deepest sankhārā-
khandha or sankhārā-
dhammā, he move to the fourth
absorption. There
was left only the last vedanā-khandha of the life.
This is the process of the last step of absolute cessation.
When he had absorption ending up sankhara-khandha or sankhārā-
dhammā, he, then, ended up vedanā-khandha which is citta-khandha
or inner nāma-khandha,
that is bhavanga-citta, and went out of the fourth absorption,
ending up his last citta- khāndha
or nāma-khandha. This was the
way he really entered nibbāna. He did
not enter nibbāna in any jhāna. When he went out from the fourth absorption,
citta-khandha or nāma-khandha
ended at the same time.
Nothing was left. It means that he ended up vedāna-khandha
in the state of awaken citta or the normal state of citta of human
beings with mindfulness and self-awareness, without any state
to blind him. It was his own perfect state.
When his last vedāna-khandha absolutely ended,
he, then, was the pure one who has neither sankhāra-dhammā
nor cause, nor citta khandha or nāma-khandha. There was left only rūpa-khandha
which could not certainly have life because rūpa was not
life. Without namā, rūpa
was only an object. Thus were the levels of jhāna,
which the Venerable Anuruddhathera observed with has jhāna-citta.
It was the absolute end, the real cessation that the Lord Buddha
brought about by himself.
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