..續本文上一頁hment and conceit, in which you assume yourself to be this or that. Thus, you should let go of these things, in line with their true nature. If you aren”t wise to them, they can skew your practice so that you miss out on the highest good.

　　D. The Ten Corruptions of Insight

　　1. Obhasa: a bright light that enables you to see places both far and near.

　　2. Ñana: knowledge enabling you to know in an uncanny way things you never before knew, such as pubbenivasanussati-ñana, the ability to remember previous lifetimes. Even knowledge of this sort, though, can mislead you. If you learn good things about your past, you may get pleased. If you learn bad or undesirable things about your past, you may get displeased. Cutupapata-ñana: Sometimes you may learn how people and other living beings die and are reborn — knowing, for instance, where they are reborn when they have died from this world — which can cause you to become engrossed in the various things you come to know and see. As you become more and more engrossed, false knowledge can step in, and yet you still assume it to be true.

　　3. Piti: a sense of physical and mental fullness and satisfaction, full to the point of infatuation — physically satisfied to the point where you don”t feel hunger or thirst, heat or cold; mentally satisfied to the point where you become engrossed and oblivious, lazy and lethargic, perhaps deciding that you”ve already achieved the goal. What”s actually happened is that you”ve swallowed your mood down whole.

　　4. Passaddhi: The body is at peace and the mind serene, to the point where you don”t want to encounter anything in the world. You see the world as being unpeaceful and you don”t want to have anything to do with it. Actually, if the mind is really at peace, everything in the world will also be at peace. People who are addicted to a sense of peace won”t want to do any physical work or even think about anything, because they”re stuck on that sense of peace as a constant preoccupation.

　　5. Sukha: Once there”s peace, there”s a sense of physical and mental pleasure and ease; and once there”s a great deal of pleasure, you come to hate pain, seeing pleasure as something good and pain as something bad. Your view of things falls into two parts. (Actually, pleasure doesn”t come from anywhere else but pain.) Pain is the same thing as pleasure: When pleasure arises, pain is its shadow; when pain arise, pleasure is its shadow. As long as you don”t understand this, you give rise to a kind of defilement — again, you swallow your mood down whole. When a deep and arresting sense of relaxation, stillness, ease, or freedom from disturbance arises, you get engrossed in that feeling. What has happened is that you”re simply stuck on a pleasing mental state.

　　6. Adhimokkha: being disposed to believing that your knowledge and the things you know are true. Once "true" takes a stance, "false" is bound to enter the picture. True and false go together, i.e., they”re one and the same thing. For example, suppose we ask, "Is Nai Daeng at home

　　" and someone answers, "No, he isn”t." If Nai Daeng really exists and he”s really at home, then when that person says, "He”s not at home," he”s lying. But if Nai Daeng doesn”t exist, that person can”t lie. Thus, true and false are one and the same...

　　7. Paggaha: excessive persistence, leading to restlessness. You”re simply fastened on your preoccupation and too strongly focused on your goal...

　　8. Upatthana: being obsessed with a particular item you”ve come to know or see, refusing to let it go.

　　9. Upekkha: indifference, not wanting to meet with anything, be aware of anything, think about anything, or figure anything out; assuming that you”ve let go completely. Actually, though, this is a misunderstanding of that very mental mo…

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