(1) While seeing visible form
object, do not remark that it is a type of human being.
And the eye sees, you do not see it. Without comparing
it with the former objects, understanding can be
achieved.
Who sees the visible form object? The eye sees. You’d
not say, “ I see “ You’d better say, “ The eye sees.” In
fact, the eye only sees the visible form object.
As was stated above, without comparing with the former
object, while seeing something, you notice correctly it
is visible form object. It is understanding Dhamma.
(2) While bearing sound object,
do not remarks that it is a type of human being. And the
ear hears, you do not hear it. Without comparing it with
the former objects, understanding can be achieved.
Who hears? The ear does. Whose ear is it? It is the ear
of mind and matter. Do not say, “ I hear” You just say,
“ The ear hears.” Whatever you hear is sound object. Do
not remark that it is voice of human being, man, girl,
fowl, bird, dog, cat, etc.
As was stated above, without comparing with former
object, while hearing something you notice correctly it
is sound object. It is understanding the Dhamma.
(3) While smelling smell
object, do not remark that it is a type of human
being.And the nose smells, you do not smell it without
comparing it with the former objects, understanding can
be achieved.
Who smells? The nose does. Whose nose is it? It is the
nose of mind and matter. If so, do not say,” I get the
smell.” You’d better say.” The nose gets the smell.”
Whatever you smell, just smell object.
As your ancestors said, do not remark the smell as the
smell of flower, perfume, fish, etc.
As was stated above, without comparing with former
object, while smelling something, you notice correctly
it is smell object. It is understanding the Dhamma.
(4) While eating taste object,
do not remark that it is a type of human being. And the
tongue eats, you do not eat it. Without comparing it
with the former object, understanding can be achieved.
Who eats? You do not know the taste. Your tongue knows
the taste. So the tongue eats. Whose tongue is it? It is
the tongue of mind and matter. Do not say. “ I taste.”
You’d better say.”The tongue tastes.”Do not remark that
this taste is sweet, sour, hot, bitter, salty,etc.
As was state above, without comparing with former
object, while eating something, you notice correctly it
is taste object. It is understanding the Dhamma.
(5) While touching tangible
object, do not remark that if is a type of human being.
And the body touches.You do not touch it.Without
comparing it with the former object, understanding can
be achieved.
Who touches? The body touches. Whose body is it? It is
the body of mind and matter. If so, you do not say, “I
touch” You’d better say.”The body touches.”Do not remark
that I touch. I hold something touches me something
holds me, as your ancestors said.
As was stated above, without comparing with former
object, while touching something, you notice correctly
it is tangible object.It is understanding the Dhamma.
(6) While thinking of mental
object,do not remark that it is a type of human being.
And the mind thinks of. You do not think of it. Without
comparing it with the former object, understanding can
be achieved.
Who thinks of? The mind thinks of. Whose mind is it? It
is the mind of mind and matter. What does it think of?
It thinks of mental object.Do not say,” I think” You’d
better say.”The mind thinks.” Do not think of so many
things as your ancestors said because just your mind
thinks.
As was stated above, without comparing with former
object, while thinking of something, you notice
correctly, it is mental object.It is understanding the
Dhamma.
May this good deed be the perfect support in order to
finish suffering and realise freedom of suffering.
“The point is understanding that there is no being.”
Translated by Ven Kavidhajajoti (I.T.B.M.U)
