..續本文上一頁mind contemplates in this way, step by step, as it gets engrossed in its investigation, the final result is that even though we”re investigating the body, the body doesn”t appear in our inner sense of feeling at all. The mind feels airy and light. The physical body disappears, despite the fact that we continue investigating the mental image of the body as before. Even though we”re using the mental image of the body as the focal point of our investigation, the physical aspect of the body no longer appears. It completely vanishes. We investigate until there”s a refinement in the mind”s sense of awareness to the point where we can make the body in the image die and disintegrate, step by step. Our awareness is confined solely to the mental image that we are investigating by means of discernment. We see it distinctly because nothing else is coming in to interfere.
The mind feels no hunger or desire to go skipping outside. It”s completely engrossed in its work of investigation. Its understanding grows clearer and clearer. The clearer its understanding, the greater its fascination. Ultimately there is simply the mental image, or the idea, and the mind, or discernment. As for the actual body, it disappears. You don”t know where it”s gone. There”s no sense of the body at that moment, even though you are investigating the body until you see its condition disintegrating clearly within the mind — disintegrating until it returns to its original condition as the elements of earth, water, wind, and fire. Once the body in the image returns to its original elements, the mind then withdraws inward, leaving nothing but simple awareness.
Feelings all disappear at this stage. Sañña, sankhara, and viññana aren”t involved. There”s simply awareness, sufficient for the mind”s state at that moment. It enters a really solid stillness, leaving only simple awareness. The body sitting here disappears entirely.
This is something that can occur in the course of investigating, but please don”t plan on it. Simply listen now for the sake of becoming absorbed and gladdened while listening. This will give rise to the benefits of listening that you will actually see for yourself.
What will happen when you investigate in line with your own personal traits is a completely inpidual matter that will appear in keeping with your temperament. As for what occurs with other people, you can”t make yourself experience what they do, know the way they know, or see the way they see. This is something that depends on each person”s inpidual traits. Let things follow your own inner nature in line with the way you are able to investigate and to know.
This is one point I want to explain.
A second point: When investigating the body in terms of inconstancy, stress, and not-self, then — whether or not you think, ”inconstancy, stress, and not-self” — when discernment makes clear contact with the bodily khandha, it will be able to know these things on its own, because things that are inconstant, stressful, and not-self are things that deserve to be relinquished, that inspire dispassion and disenchantment, step by step, until you let go. When the mind has investigated so that it fully understands, it lets go of its own accord without being forced, because each part, each aspect of the body or of the khandha being investigated is simply an inpidual truth. When the mind investigates clearly in this way, it makes the break automatically, because a truth has encountered a truth: The mind is the mind, and each of these inpidual conditions is a separate condition that hasn”t come to involve itself with the mind at all. The mind will then turn around to see its own fault in being attached. ”Here I”ve really been deluded. Actually things are like this and this.” This…
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