..續本文上一頁ent in the heart. Vedana, sañña, sankhara, and viññana all become means for increasing defilement in the heart. If the mind is pure, the khandhas for their part are also pure. Nothing is defiled. But if the mind is defiled, the khandhas are defiled all the livelong day. This is the way the truth is.
The creation of being and birth is a matter of the mind that keeps producing itself. It can”t stay still. A mind that has the cycle in charge of its work or supervising its work will have to keep itself spinning all the time. Whatever thoughts it spins are for the sake of creating being and birth. As soon as the cycle disintegrates, there is nothing to create being and birth any more.
Those whose minds have attained realization exclaim spontaneously in the heart to proclaim the Dhamma unabashedly to the world, saying that there are no more levels of being in which they
are to be reborn — as when the Buddha exclaimed, ”aneka-jati-samsaram...” 3 because he knew right in the present that there was nothing creating itself. Goodness stayed in its own territory and didn”t seep in, didn”t mingle. Evil stayed in its own territory and didn”t seep in or mingle. They didn”t come running in. When we say that they didn”t come running in, it”s not that he forced them not to. It was simply their own nature. When these things come running in we don”t force them to. There”s simply a medium along which they run. When there”s no more medium, they disconnect of their own accord.
It seemed to me when I was investigating this — when unawareness disappeared — that there was a moment that let me know very clearly. It was a moment — an instant I hadn”t anticipated or expected. It was an instant that grabbed my attention. The instant unawareness disappeared was an instant in which it displayed itself, as if it flipped itself over into a new world (if you were to call it a world). It flipped in the flash of an eye and vanished in the same instant, although this wasn”t anything I had anticipated. I hadn”t intended for it to flip. It happened of its own accord. This is something very subtle that is impossible for me to describe correctly in line with the truth of that instant.
In practicing the religion, if we practice it really to gain release from suffering, there are two intricate points. To separate the attachments between the mind and the body: This is one intricate point; and then this second intricate point that was the final point of my ability. Other than that there”s nothing devious.
Once, when I went to practice at Wat Doi Dhammachedi, the problem of unawareness had me bewildered for quite some time. At that stage the mind was so radiant that I came to marvel at its radiance. Everything of every sort that could make me marvel seemed to have gathered there in the mind, to the point where I began to marvel at myself, ”Why is it that my mind is so marvelous
” Looking at the body, I couldn”t see it at all. It was all space — empty. The mind was radiant in full force.
But luckily, as soon as I began to marvel at myself to the point of exclaiming deludedly in the heart without being conscious of it — if we speak on the level of refined Dhamma, it was a kind of delusion; it was amazed at itself, ”Why has my mind come so far
” — at that moment, a statement of Dhamma spontaneously arose. This too I hadn”t anticipated. It suddenly appeared, as if someone were speaking in the heart, although there was no one there speaking. It simply appeared as a statement: ”If there is a point or a center of the knower anywhere, that is the essence of a level of being.” That”s what it said.
That phenomenon actually was a point: the point of knowledge, the point of radiance. It really was a point, just as the statement had said. But I didn”t ta…
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