..續本文上一頁ot the ultimate. The causes underlying the process of existence (bhava) had not yet been brought to cessation (Nirodha). The conditions for rebirth still existed. His spiritual work had not yet attained perfection. Why

　　 Because there was still suffering. So based on that serenity of samatha he proceeded to contemplate, investigate, and analyze the conditioned nature of reality until he was free of all attachments, even the attachment to serenity. Serenity is still part of the world of conditioned existence and conventional reality. Clinging to this type of peace is clinging to conventional reality, and as long as we cling, we will be mired in existence and rebirth. Delighting in the peace of samatha still leads to further existence and rebirth. Once the mind”s restlessness and agitation calms down, one clings to the resultant peace.

　　So the Buddha examined the causes and conditions underlying existence and rebirth. As long as he had not yet fully penetrated the matter and understood the truth, he continued to probe deeper and deeper with a peaceful mind, reflecting on how all things, peaceful or not, come into existence. His investigation forged ahead until it was clear to him that everything that comes into existence is like a lump of red-hot iron. The five categories of a being”s experience (Khandas) are all a lump of red-hot iron. When a lump of iron is glowing red-hot, is there anywhere it can be touched without getting burnt

　　 Is there anywhere at all that is cool

　　 Try touching it on the top, the sides, or underneath. Is there a single spot that can be found that”s cool

　　 Impossible. This searing lump of iron is entirely red-hot. We can”t even attach to serenity. If we identify with that peace, assuming that there is someone who is calm and serene, this reinforces the sense that there is an independent self or soul. This sense of self is part of conventional reality. Thinking, ”I”m peaceful ... .. I”m agitated”, ”I”m good”, ”I”m bad”, ”I”m happy”, or ”I”m unhappy”, we are caught in more existence and birth. It”s more suffering. If our happiness vanishes, then we”re unhappy instead. When our sorrow vanishes, then we”re happy again. Caught in this endless cycle, we revolve repeatedly through heaven and hell.

　　Before his Enlightenment, the Buddha recognized this pattern in his own heart. He knew that the conditions for existence and rebirth had not yet ceased. His work was not yet finished. Focusing on life”s conditionality, he contemplated in accordance with nature: ”Due to this cause there is birth, due to birth there is death, and all this movement of coming and going.” So the Buddha took up these themes for contemplation in order to understand the truth about the five khandas. Everything mental and physical, everything conceived and thought about without exception, is conditioned. Once he knew this, he taught us to set it down. Once he knew this, he taught to abandon it all. He encouraged others to understand in accordance with this truth. If we don”t, we”ll suffer. We won”t be able to let go of these things. However, once we do see the truth of the matter, we”ll recognize how these things delude us. As the Buddha taught, ”The mind has no substance, it”s not any thing.”

　　The mind isn”t born belonging to anyone. It doesn”t die as anyone”s. This mind is free, brilliantly radiant, and un-entangled with any problems or issues. The reason problems arise is because the mind is deluded by conditioned things, deluded by this misperception of self. So the Buddha taught to observe this mind. In the beginning what is there

　　 There is truly nothing there. It doesn”t arise with conditioned things and it doesn”t die with them. When the mind encounters something good, it doesn”t change to become good. When the mind encounters something bad, i…

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