..續本文上一頁eeps receding. Whatever elements or khandhas we investigate, they are just like external things in general. There are no differences. On the material side, the elements are the same elements. The difference lies in the acts of the mind that display themselves — but we aren”t yet aware of them, so we go labeling things in line with them, which is still one of the branches of unawareness. But as our investigation seeps deeper and deeper into the central area, the more clearly we see the things that come to be involved with us, the more clearly we see the mind as it goes out to become involved each time — in the same way that the more the water recedes, the more clearly we see the fish.

　　As we investigate, the more clearly we see phenomena outside and inside the body, as well as our own mental concomitants (cetasika), then the more clearly we see the point where the chief culprit lies. As our investigation keeps closing in, the mind”s focus grows narrower and narrower. Its concerns grow less and less. The currents sent out by the mind grow shorter. As soon as it stirs itself to become involved with any object, we investigate both that object and the stirring of the mind as it goes out to act. We see both aspects. We see the causes and results on both sides, namely (1) the side with which the mind involves itself, the things with which it is involved; and (2) the one who becomes involved. Discernment keeps moving in, step by step.

　　When it moves in and reaches unawareness itself, meditators for the most part — if no teacher has warned them in advance — are bound to hold to that as their real self. This is because they have investigated and seen all things clearly in the heart, so that they are fully wise to those things and have let them go, with nothing remaining — but what is it that knows those things

　　 This is what they take and cherish. This is termed unawareness converging, but it turns into their ”self” without their realizing it. The mind gets deluded there. The term ”unawareness” refers to this very delusion about oneself. Delusions about outside things are not matters of actual unawareness.

　　Because of our delusion about this, because of our delusion about that which knows all other things, we forget to investigate and pass judgment on what it is — because when the scope of the mind narrows, it gathers itself into a point. The point of the mind that appears at this stage is a radiant mind, bright, cheerful, and bold. All happiness seems to be gathered right there. What do these things come from

　　 If you were to call them results, I”d have to admit that they are results. We could say that they”re results of the practice — if we aren”t deluded about this point. If we”re still deluded, these things are still the origin of stress. This is the central point of the origin of stress.

　　But if we”re meditators who are always interested in investigating whatever comes our way, we won”t overlook this. No matter what, we can”t help but become interested in investigating this point — because we have already investigated and understood all things of every sort to the point where the mind won”t make contact with them. If we take the mind out to investigate anything, it won”t make contact, because it has already had enough of that thing.

　　Now, every mental act that arises, arises from this point. Thoughts that form, form from this point. The happiness that appears, appears here. The happiness that appears undergoes changes we can see: This is what makes us begin investigating again, because this is a level in which we are very observant. When we observe the happiness, we see that it isn”t steady, for the happiness produced by unawareness is a conventional reality. Sometimes it gets tarnished a little — just a little — enough for us to know th…

《Straight from the Heart - Unawareness Converges, Concealing The True Dhamma, the True Mind》全文未完，請進入下頁繼續閱讀…