..續本文上一頁, like anger or joy. We may think that mind and thoughts are the same, but they are not.

　　The third one, perceptions, or nangwa, actually has two aspects. One is the perception of so-called external objects through seeing, hearing, smelling, tasting and touch. Let us set those aside for the time being, though, as they are not the basis for the training at this point. The other aspect of perception deals with what occurs to the sixth consciousness: mental images. These mental impressions are not perceived through the senses but somehow occur to the mind in the form of memories, something imagined or thought of. Nevertheless, each of these mental impressions feels as if it is sight, sound, smell, taste or texture. Usually, we do not pay attention to any of this—it just happens and we are caught up in it; for example, when we are daydreaming or fantasizing.

　　It is important to become clear about what mind, thoughts and perceptions actually are—not in a theoretical way but in actuality. In the past, we may not have paid much attention to mind”s way of being when not occupied with thoughts or perceptions. We may not have looked into what the mind itself—that which experiences or perceives—actually consists of and, therefore, we may not be certain of it. When there are thoughts, mental images or perceptions, the usual habit is simply to lose control and be caught up in the show. We continually get absorbed in what is going on, instead of taking a good, clear look at the perceiving mind. We tend not to be aware that we are thinking or daydreaming; we tend to be in a rather vague, hazy state. Meditation training lets these thoughts and mental images become quite vivid. They can become as clear as day. At this point, we should take a good look and in an experiential way personally establish what their actual nature or identity is.

　　We use the word examine repeatedly. When you establish the nature of things by means of reason, examining refers to intellectual analysis; but that is not what we are talking about now. Unlike an intellectual investigation, examining should be understood as simply looking at how things actually are.

　　Establishing the Identity of Mind—the Basis

　　The Mahamudra sense of vipashyana does not mean to examine concepts, but to look into what the mind actually is, namely a sense of being awake and conscious, continuously present and very clear. Whenever we do look, no matter when, we cannot help but discover that mind has no form, color or shape—none at all. Then we may wonder, “Does that mean that there is no mind

　　 Does the mind not exist

　　” If there were no consciousness in the body, the body would be a corpse. Yet we can see and hear, and we can understand what we are reading—so we are not dead, that”s for sure. The truth is that while mind is empty—it has no shape, color or form—it also has the ability to cognize; it has a knowing quality. The fact is that these two aspects, being empty and able to know, are an inpisible unity.

　　Mind does exist as a continuing presence of cognizance. We are not suddenly extinct because there are no thoughts; there is something ongoing, a quality of being able to perceive. What exactly is this mind

　　 What does it look like

　　 If mind exists, then in what mode does it exist

　　 Does the mind have a particular form, shape, color and so forth

　　 We should simply take a close look at what it is that perceives and what it looks like, then try to find out exactly what it is.

　　The second question is, where is this mind, this perceiver, located

　　 Is it inside or outside of the body

　　 If outside, then exactly where

　　 Is it in any particular object

　　 If it is in the body, then exactly where

　　 Does it pervade throughout the body—head, arms, legs, etc.

　　 Or is it in a particular part—the head or torso, the upper…

《Directly Experience the Nature of Mind》全文未完，請進入下頁繼續閱讀…