..續本文上一頁e ourselves from our attachments and false assumptions — from our stupidity and foolishness — step by step. The mind will become bright and clear, radiating its brightness with dignity, bravery, and courage in the face of the truth that comes into contact with it at all times. It will be content to accept every facet of the truth with fairness and impartiality. Even though we may not have yet abandoned our attachments absolutely, we can still find relief in having put them down to at least some extent. We no longer have to be constantly weighed down with our attachments to the khandhas to the point where we are always miserable. This is in keeping with the saying, ”Fools, the heavier their burdens, the more they keep piling on. Sages, the lighter their burdens, the more they let go — until nothing is left.”

　　When we investigate in this way, we should examine the process of change in the khandhas. Every piece, every bit, every part of the body undergoes change. There”s no exception, not even for a single hair. Everything undergoes change in the same way. So which part is us, which part is ours, to which we should be attached

　　The same holds true with the word ”anatta,” not-self. It drives home even more firmly the fact that these things don”t deserve our attachment. ”Anatta” lies in the same parts as change — the very same parts. They”re anatta, not ours or anyone else”s. Each one, each one is simply a natural phenomenon mingled with the others in line with its own nature, without any concern for who will like it or hate it, latch onto it or let it go.

　　But we human beings are light-fingered and quick. Whatever comes our way, we snatch hold of it, snatch hold of it, with no concern for right or wrong. We”re more light-fingered and quick than a hundred monkeys, and yet all of us, all over the world, like to criticize monkeys for not being able to sit contented and still. Actually we ourselves can”t stay contented and still in any position. We”re full of restlessness — unruly, reckless, overflowing our boundaries — and yet we never think of criticizing ourselves. The Dhamma taught by the Buddha is thus like a stick for slapping the hands of this light-fingered, unruly monkey.

　　With the three characteristics, anatta among them, he warns us, strikes our wrists: ”Don”t reach!” He slaps us, strikes us: ”Don”t reach for it as "me" or "mine."” The phrase, ”The body is not the self,” is just like that. ”Don”t reach for it. Don”t latch onto it.” This is simply so that we will see that it”s already not-self. By its nature it”s not-self. It doesn”t belong to anyone at all. He”s already told us: ”Anatta: It”s not the self.” This is how we investigate the body.

　　So, now then: Focus on visualizing it as it disintegrates, in whichever way seems most natural to you. This part decomposes. That part decomposes. This part falls off. That part falls off. Let yourself become engrossed in watching it, using your own ingenuity. This falls off, that falls off, until everything has fallen apart — all the bones, from the skull on down. Once the skin that enwraps them has decomposed, the flesh has decomposed, the tendons that hold them together have decomposed, the bones can”t help but fall apart, piece by piece, because they are held together only by tendons. Once the tendons decompose, the different parts have to fall off piece by piece in a pile on the ground, scattered all over the place. You can even visualize having vultures, crows, and dogs come to eat and scatter the parts everywhere. How does the mind feel about this

　　Well then, look at it. Visualize the liquid parts seeping into the earth and evaporating into the air, then drying away, drying away until they no longer appear. The solid parts, once they”ve dried, return to the earth from which they…

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