..续本文上一页paramasa 14 was also uprooted. His practice became firm and straight. Even if his body was in pain or fever he didn”t grasp it, he didn”t doubt. He didn”t doubt, because he had uprooted clinging. This grasping of the body is called silabbata paramasa. When one uproots the view of the body being the self, grasping and doubt are finished with. If just this view of the body as the self arises within the mind then grasping and doubt begin right there.

　　So as the Buddha expounded the Dhamma, Añña Kondañña opened the Eye of Dhamma. This Eye is just the "One who knows clearly." It sees things differently. It sees this very nature. Seeing Nature clearly, clinging is uprooted and the ”One who knows” is born. Previously he knew but he still had clinging. You could say that he knew the Dhamma but he still hadn”t seen it, or he had seen the Dhamma but still wasn”t one with it.

　　At this time the Buddha said, "Kondañña knows." What did he know

　　 He just knew Nature! Usually we get lost in Nature, as with this body of ours. Earth, water, fire and wind come together to make this body. It”s an aspect of Nature, a material object we can see with the eye. It exists depending on food, growing and changing until finally it reaches extinction.

　　Coming inwards, that which watches over the body is consciousness — just this ”One who knows”, this single awareness. If it receives through the ear it”s called hearing; through the nose it”s called smelling; through the tongue, tasting; through the body, touching; and through the mind, thinking. This consciousness is just one but when it functions at different places we call it different things. Through the eye we call it one thing, through the ear we call it another. But whether it functions at the eye, ear, nose, tongue, body or mind it”s just one awareness. Following the scriptures we call it the six consciousness, but in reality there is only one consciousness arising at these six different bases. There are six "doors" but a single awareness, which is this very mind.

　　This mind is capable of knowing the truth of Nature. If the mind still has obstructions, then we say it knows through ignorance. It knows wrongly and it sees wrongly. Knowing wrongly and seeing wrongly, or knowing and seeing rightly, it”s just a single awareness. We say wrong view and right view but it”s just one thing. Right and wrong both arise from this one place. When there is wrong knowledge we say that Ignorance conceals the truth. When there is wrong knowledge then there is wrong view, wrong intention, wrong action, wrong livelihood — everything is wrong! And on the other hand the path of right practice is born in this same place. When there is right then the wrong disappears.

　　The Buddha practiced enduring many hardships and torturing himself with fasting and so on, but he investigated deeply into his mind until finally he uprooted ignorance. All the Buddhas were enlightened in mind, because the body knows nothing. You can let it eat or not, it doesn”t matter, it can die at any time. The Buddhas all practiced with the mind. They were enlightened in mind.

　　The Buddha, having contemplated his mind, gave up the two extremes of practice — indulgence in pleasure and indulgence in pain — and in his first discourse expounded the Middle Way between these two. But we hear his teaching and it grates against our desires. We”re infatuated with pleasure and comfort, infatuated with happiness, thinking we are good, we are fine — this is indulgence in pleasure. It”s not the right path. Dissatisfaction, displeasure, dislike and anger — this is indulgence in pain. These are the extreme ways which one on the path of practice should avoid.

　　These "ways" are simply the happiness and unhappiness which arise. The "on…

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