..續本文上一頁 supreme-mindfulness and supreme-wisdom converged on the focal point of the citta to call it to account, concentrating the force of the whole investigation on that point. I reached the stage where I wondered why one citta had so many different aspects. I can state unequivocally that every aspect of the citta was known, and each known aspect was subject to change. No sooner was it grasped, than it changed. One aspect was seen as being good, another as being bad. The investigation centered on that point, analyzing everything, trying to understand: “Why does this one single citta have so many different aspects

　　 It”s as though it is not unified.” No matter which aspect of the citta came under investigation, all of its possible permutations were clearly understood according to the profound subtlety of that level of practice where supreme-mindfulness and supreme-wisdom worked together. Combined, the two forces were able to keep up with all the citta”s variations, no matter how subtle. One moment it”s bright, the next moment it”s tarnished. “Why does this citta have so many different aspects

　　 The changes come from within. See! I”m beginning to catch up with them now. One moment there”s sukha, the next moment there”s dukkha.”

　　 In the realm of conventional reality, such conditions are invariably an integral part of the citta. With nothing else to investigate, supreme-mindfulness and supreme-wisdom concentrated directly at the point where the changes occurred. One moment there was sukha, the next moment dukkha; one moment, brightness, the next moment, a slight dullness.

　　 But you must understand that the shifts from sukha to dukkha, or from brightness to dullness, were so slight that they were just barely discernible. Nonetheless, supreme-mindfulness was right on top of them the entire time.

　　 “Why does the citta have so many variations

　　” At that juncture, mindfulness dropped everything else and turned its full attention to the prime suspect. Every aspect of the investigation came together in the citta, and all of them were interrelated. For at the highest level, supreme-mindfulness and supreme-wisdom are so extremely subtle that they permeate and penetrate everything without exception. Supreme-mindfulness and supreme-wisdom at this paramount level differ from the automatic mindfulness and wisdom that are used to reach that final stage. Automatic mindfulness and wisdom work in unison without prompting. They investigate things in successive stages, chopping them to pieces, section by section. At the paramount level, supreme-mindfulness and supreme-wisdom also work in unison without prompting, but they permeate everything simultaneously.

　　 At that time, they were examining the citta”s central point of focus. All other matters had been examined and discarded; there remained only that one small point of “knowingness”. It became obvious that both sukha and dukkha issued from that source. Brightness and dullness—the differences arose from the same origin. Why was it that one citta had so many different characteristics

　　 Then, in one spontaneous instant, Dhamma answered the question.

　　 Instantaneously—just like that! This is called “Dhamma arising in the heart.” Kilesas arising in the heart are forces that bind us; Dhamma arising in the heart frees us from bondage. Dhamma arose suddenly, unexpectedly, as though it were a voice in the heart: Whether it is dullness or brightness, sukha or dukkha, all such dualities are anatta. There! Ultimately, it was anatta that excised those things once and for all. This final, conclusive insight could arise as any one of the ti-lakkhana, depending on a person”s character and temperament. But for me personally it was anatta. The meaning was clear: Let everything go. All of them are anat…

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