..續本文上一頁 person leaves the room. The citta that has gained a comprehensive understanding of all external matters, and all matters pertaining to itself, this citta is said to be totally empty. True emptiness occurs when every single trace of conventional reality has disappeared from the citta.

　　 Avijja”s extinction is unlike that of all other things that we have investigated up to this point. Their ending was accompanied by a clear and definite understanding of their true nature. Uniquely, the radiance of avijja is extinguished in an instant, like a flash of lightening. It is a moment of being that happens spontaneously: it just flips over and vanishes completely. Only then, when the radiance disappears, do we know that it was really the genuine avijja. What remains is entirely unique. Its nature is absolutely pure. Although it has never before been experienced, there”s nothing to doubt when it appears at that moment. Anything that might cause doubt has ceased along with it. This is the end of all burdens.

　　 All allusions to oneself, to the true essence of one”s being refer specifically to this genuine avijja. They indicate that it is still intact. All investigations are done for its sake. This self is what knows; this self is what understands. This self is radiant, light and happy. “I” and “mine”—the genuine avijja lies here. Everything is done for its sake. Once it finally disintegrates, so too does the personal perspective. Things are still done, but not for anyone”s sake.

　　 It resembles a pot whose bottom has dropped away: regardless of how much water is poured in, not a drop is retained. Thoughts and ideas continue to arise and cease as a natural function of the khandhas, but nothing adheres to the citta because the vessel that used to hold them—avijja—has been destroyed. A thought arises at one instant and ceases the next. Since there is nothing to contain them and no one to lay claim to them, thoughts simply move on and vanish. The nature that knows this complete emptiness of self is fully contented within. This nature is true absolute purity, totally free of all burdens.

　　 The real nature of the citta is so well concealed by avijja that the incredible natural wonder of the genuine citta is never seen. The pitfall of avijja is so well disguised that meditators who reach this stage are bound to be fooled. They are completely mesmerized by what they believe to be the citta”s true wonder. They cherish it so much that they feel they must preserve and protect it at all costs. For, in essence, this is who they really are, this wonderful radiance belongs to them.

　　 Genuine avijja is a focal point containing many strange and wonderful things hidden within it—things that we could never have imagined to exist. These contaminate the citta, much in the same way that a tiny piece of bait is contaminated with enough hidden poison to kill an animal. Since it is virtually impossible to find conceptual realities to which I can compare the contaminating factors, hiding within avijja, I can give only a brief explanation. These factors include: a radiance of being so extraordinary that it seems to be the finished product; a most exceptional sense of happiness, originating from the power of the radiance permeating the citta, that seems to transcend the entire realm of conventional reality; a feeling of invulnerability so strong that it seems nothing can possibly affect it; a cherishing, protective attachment to this radiant nature as though it were pure gold.

　　 The avijja-citta seems to have every virtue: it is bright, it is bold, it is supremely contented and its quality of knowing seems limitless. But, despite knowing every conceivable sort of thing, this knowing nature does not know itself. This is the fundamental ignorance …

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