..續本文上一頁n, may have a relative use in helping us understand. We invent names for the sake of study, but actually nature just is how it is. For example, sitting here downstairs on the stone floor. The floor is the base - it”s not moving or going anywhere. Upstairs, above us is what has arisen out of this. Upstairs is like everything that we see in our minds: form, feeling, memory, thinking. Really, they don”t exist in the way we presume they do. They are merely the conventional mind. As soon as they arise, they pass away again; they don”t really exist in themselves.

　　There is a story in the scriptures about Venerable Sariputta examining a bhikkhu before allowing him to go off wandering (dhutanga vatta). He asked him how he would reply if he was questioned, ”What happens to the Buddha after he dies

　　” The bhikkhu replied, ”When form, feeling, perception, thinking and consciousness arise, they pass away.” Venerable Sariputta passed him on that.

　　Practice is not just a matter of talking about arising and passing away, though. You must see it for yourself. When you are sitting, simply see what is actually happening. Don”t follow anything. Contemplation doesn”t mean being caught up in thinking. The contemplative thinking of one on the Way is not the same as the thinking of the world. Unless you understand properly what is meant by contemplation, the more you think the more confused you will become.

　　The reason we make such a point of the cultivation of mindfulness is because we need to see clearly what is going on. We must understand the processes of our hearts. When such mindfulness and understanding are present, then everything is taken care of. Why do you think one who knows the Way never acts out of anger or delusion

　　 The causes for these things to arise are simply not there. Where would they come from

　　 Mindfulness has got everything covered.

　　Q: Is this mind you are talking about called the ”Original Mind”

　　A: What do you mean

　　Q: It seems as if you are saying there is something else outside of the conventional body-mind (the five khandhas). Is there something else

　　 What do you call it

　　A: There isn”t anything and we don”t call it anything - that”s all there is to it! Be finished with all of it. Even the knowing doesn”t belong to anybody, so be finished with that, too! Consciousness is not an inpidual, not a being, not a self, not an other, so finish with that - finish with everything! There is nothing worth wanting! It”s all just a load of trouble. When you see clearly like this then everything is finished.

　　Q: Could we not call it the ”Original Mind”

　　A: You can call it that if you insist. You can call it whatever you like, for the sake of conventional reality. But you must understand this point properly. This is very important. If we didn”t make use of conventional reality we wouldn”t have any words or concepts with which to consider actual reality - Dhamma. This is very important to understand.

　　Q: What degree of tranquillity are you talking about at this stage

　　 And what quality of mindfulness is needed

　　A: You don”t need to go thinking like that. If you didn”t have the right amount of tranquillity you wouldn”t be able to deal with these questions at all. You need enough stability and concentration to know what is going on - enough for clarity and understanding to arise.

　　Asking questions like this shows that you are still doubting. You need enough tranquillity of mind to no longer get caught in doubting what you are doing. If you had done the practice you would understand these things. The more you carry on with this sort of questioning, the more confusing you make it. It”s all right to talk if the talking helps contemplation, but it won”t show you the way things actually are. This Dhamma is not understood because somebody else tells you about it, you must see it for yourself - paccattam.

　　If you have the quality of understanding that we have been talking about, then we say that your duty to do anything is over; which means that you don”t do anything. If there is still something to do, then it”s your duty to do it.

　　Simply keep putting everything down, and know that that is what you are doing. You don”t need to be always checking up on yourself, worrying about things like ”How much samadhi” - it will always be the right amount. Whatever arises in your practice, let it go; know it all as uncertain, impermanent. Remember that! It”s all uncertain. Be finished with all of it. This is the Way that will take you to the source - to your Original Mind.

《What Is Contemplation

　　(A question and answer session with Ajahn Chah)》全文閱讀結束。