..续本文上一页ttachment by abandoning it). At the same time one will know the body and all its parts as they truly are, and one will no longer be deluded by love or hate for the body of anyone or anything.

　　 The citta in using the spyglass of wisdom to go sightseeing in the “City of the Body” can see one”s own “Body City” and then that of other people and animals quite clearly, until one comes to see in greater detail that all the roads, streets and alleyways are pided into three aspects, which are the ti-lakkhana – anicca, dukkha, and anatta – and into four aspects, which are the four elements (dhatu) – earth, water, fire, air – and this is so throughout every part of the whole body. Even the lavatory and the kitchen are to be found within this “Body City”.

　　 One who is able to see the body clearly in this way may be classed as a “Lokavidu” – one who can see clearly within the “City of the Body” throughout all the three world spheres (ti-loka-dhatu) by means of “Yatha-Bhuta-Nanadassana” – which means seeing in a true way everything within the body and coming to the end of all doubts with regard to the body – and this is called “Rupa Dhamma”.

　　 We now go on to a discussion of vipassana in connection with “Nama Dhammas”. Nama dhammas include vedana, sanna, sankhara, and vinnana, these four being the second group of the five khandhas, but they are more subtle than the rupa khandha which is the body. One cannot look into them with one”s eyes, but one can come to know them by way of the heart.

　　 Vedana – means those things (feelings) which are experienced by the heart that are sometimes pleasant, sometimes painful, and sometimes neutral.

　　 Sanna – means remembering (recollecting) – for example, remembering names, sounds, objects and things, or verses in the Pali language, etc.

　　 Sankhara – means thinking or thought constructing (imagination) – such as thoughts which are good or evil, or thoughts which are neither good nor evil; or for example, thought constructing which is based on the past and imagining the future.

　　 Vinnana – means awareness (sense awareness) – of forms, sounds, smells, tastes, or things which touch us, and of mental objects, just at that moment when these things come into contact with the eye, ear, nose, tongue, body, or heart respectively.

　　 These four nama dhammas are the activities of the heart, they come from the heart, they may be known in the heart, and if the heart is not careful they are also the deceivers (maya) of the heart, and so they are also the things which can hide or obscure the truth.

　　 Investigation of these four nama dhammas must be done with wisdom, and entirely in terms of the ti-lakkhana, because into whatever mode they change, these khandhas always have the ti-lakkhana present within them. But when investigating these four khandhas one may do so in any one of them and in any one of the ti-lakkhana as one”s heart truly prefers, or one may do so generally in all of them together if it prefers it that way, because each of the khandhas and the ti-lakkhana are aspects of the Dhamma which are linked and related together.

　　 Thus if one investigates only one of the khandhas or ti-lakkhana, it will lead one to understand, and to see deeply and fully into all the other khandhas and ti-lakkhana, the same as if one investigated them all together at the same time, because all of them have the Ariya Sacca (The Noble Truths) as their boundary, their territory, and as that which accommodates them.14 This is like eating food, all of which goes down into one place (the stomach) and then permeates to all parts of the body, which is the total territory that accommodates it.

　　 Therefore one who practises must set up mindfulness and wisdom so as to get cl…

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