..續本文上一頁at it isn”t uniform. It keeps changing in that way, in line with its status as a refined phenomenon.

　　This is the point that we trust and believe in. Even those who practice with intensity and extreme interest will fall for this point and become attached to it if no one has explained it to them in advance. But even though we trust in it, we can”t help observing it if we are interested, because that”s all there is that attracts the heart. This is what causes us to be attracted to it, to be content with what appears. As long as we have been investigating, that”s the way it has been — to the extent that we don”t know what unawareness is — and so we believe that this will be nibbana, this point that is bright and clear all the time.

　　”All the time” here means all the time for those meditators who are persistent in cleansing it and who aren”t entirely complacent in their trust for it, who are very protective of this point and won”t let anything touch it. Such people use a great deal of caution. As soon as anything touches that point, they will rectify it immediately.

　　But they don”t know what it is that they love and cherish. Even though that love and cherishing is clearly a burden, they don”t realize the fact at that moment. Only when enough time has passed for them to be ready to know will they become interested in investigating this point. ”What is this

　　 We”ve investigated everything of every sort, but what is this

　　” Now the mind focuses in on that point. Discernment probes in. ”What is this, for sure

　　 Is it true yet or not

　　 Is it awareness or unawareness

　　” These doubts keep nagging at the mind.

　　But we keep on investigating and contemplating, using discernment without ceasing — because this is something we have never seen, never met with before — to see why we love it, why we are protective of it. If it”s something true, why do we have to love and protect it

　　 Why do we have to care for it

　　 To care for something is a burden, in which case this must be a hazard for the person who cherishes and cares for it, or something that shouldn”t be trusted — even though at that moment we still don”t know what it is, whether it”s really unawareness or not, because we have never seen how true awareness differs from unawareness, or how release differs from conventional reality. This is where discernment becomes interested in investigating.

　　Now, I”d say that this is something very elaborate and involved. If I were to describe it in line with how I investigated it, or to condense it so as to give the gist in a reasonable amount of time, I”d summarize quickly by saying whatever makes an appearance, investigate it. Whatever makes an appearance is a matter of conventional reality — I”m referring here to the refined phenomena that appear in the heart. Ultimately, even that very point with its brightness is the point of genuine unawareness. Focus down on it, using discernment. Just as all phenomena in general are simply phenomena, this nature is also simply a phenomenon in exactly the same way. We can”t latch onto it as being ”us” or ”ours” — but our protectiveness shows that we hold to it as being us or ours, which is a mistake.

　　Discernment probes inward to see just what this is, as if we were to turn around to look at ourselves. We look outside and see the earth, the sky, the air. Whatever passes into our range of vision, we see. But if we don”t look back at ourselves, we won”t see ourselves. Discernment at this stage is very quick. It looks back and forth, back and forth, to see this last point or this last stage, and its investigation is just like its investigation of things in general. It investigates not to take possession of its object but simply to know its object for what it truly is.

　　When this disbands, it”s not like other things disbanding.…

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