..续本文上一页wind element, causing him to belch. If he then suffers a violent disorder of the wind element, causing cramps in a part of his body, his belching will immediately disappear. In the same way, the mind can use defilement to suppress defilement. This is called cetana samadhi. In cetana-virati samadhi, though, the mind has to search for strategies both within and without, using a good preoccupation to cure a bad one, such as making reference to the ten themes for recollection (anussati).

　　The mind is what is intent; the intent mind forms the essence of concentration. The term "fixed mind" (appana citta) refers to the mind that is resilient, firm, and uninfluenced by its preoccupations. In fixed penetration or fixed absorption, though, the mind is firmly implanted in its preoccupation, but is still in bad straits because it doesn”t yet know the true nature of that preoccupation. It can”t yet let it go. For the mind to let go of its preoccupations, you have to use discernment to keep after it, safeguarding it so that it doesn”t move in line with them. Only then will the mind be on the verge of purity, in line with the statement, "The mind, when disciplined by discernment, is freed from all mental effluents."

　　For the mind to arrive at these two forms of concentration — which we have termed cetana samadhi and cetana-virati samadhi — it must first be disciplined by virtue. Concentration then disciplines discernment; discernment disciplines virtue; discernment disciplines concentration; discernment disciplines the mind. Once we are able to follow through with this, we are bound to see the true essence of concentration. Most of us, though, simply use virtue to discipline concentration, and concentration to discipline discernment, without using discernment to discipline the mind, which is why we get attached to our own views and our own way of doing things. This is called self-identification (sakkaya-ditthi), the way of viewing things that leads us to latch onto them as belonging to us or as being the self. We”re unable to let go and so get stuck on virtue, or stuck on concentration, or infatuated with our own discernment. We drown in a flood of views and opinions (ditthi ogha) simply because we don”t know what lies at the essence of concentration.

　　To be able to know, we have to vary our practice slightly, by cleansing virtue so as to foster concentration, cleansing concentration so as to foster discernment, cleansing discernment so that our views are right, and then using that discernment to cleanse virtue and concentration once more. Once virtue and concentration have been made pure, we don”t need to use discernment to cleanse them any further. We simply practice them as a matter of course, and use discernment to cleanse directly at the mind. The aspects of virtue and concentration that are concerned with methods and rules will disappear, leaving just discernment working at cleansing the mind until it is steady and firm — but not firm in the preoccupations of concentration, though; firm in the preoccupations of discernment.

　　If we were to classify the mind at this stage, it is appana citta, the fixed mind. As for concentration, it is momentary concentration. Momentary concentration is the basis for the tempered discernment of liberating insight. The mind can”t stay long with any preoccupations, for it is constantly wiping them out, like the bubbles formed by rain on the surface of a lake: As soon as they appear, they vanish flat away, like a sea without the striking of waves. When discernment is tempered through the power of a fixed mind, the preoccupations of momentary concentration constantly disband and disappear, not letting the heart get caught up on them. This is termed release (vimutti): The mind is freed from all preoccupations, among them the effluents of sensuality, becoming, views, and unawareness. It becomes a mind beyond all effluents. Thus it is said,

　　khina jati vusitam brahmacariyam

　　katam karaniyam

　　naparam itthattayati pajanatiti

　　which means, "The Noble Disciple discerns that birth is ended, the holy life is completed, the task done. There is nothing further to be done for the sake of this state."

　　So ultimately, when the practice of concentration reaches the true essence of the mind, discernment is attained.

　　This ends the discussion of the fifth topic.

　　The issues discussed here

　　People of wisdom should chew over well.

　　Chew them up fine

　　So they don”t stick in your throat.

　　If they aren”t well-chewed, they”ll have no flavor.

　　If you chew them well, you”ll know their taste.

　　Like eating:

　　If you have no teeth, you”ll waste away.

　　If you don”t crack open the Dhamma,

　　You”ll end up in doubt,

　　And won”t get out and away from stress.

　　If you don”t get release,

　　You”ll only get to heaven.

　　The worthiness of our own actions

　　Is what counts

　　Both in the Dhamma and in the world.

　　So inspect this

　　And yourself,

　　Thoroughly.

　　With this, Mastering Virtue is completed.

　　Phra Ajaan Lee Dhammadharo

　　The Forest Temple

　　Shrimp Canal

　　Chanthaburi

《The Craft of the Heart - Concentration: Questions & Answers》全文阅读结束。