..续本文上一页 like this.

　　As for our mind — mano-dhatu — the same holds true. It”s been possessed by spirits so that it suffers from all sorts of symptoms. The ideas that get thought up in the mind, the ideas that cause thoughts in the mind: they come from a cause. Sometimes the cause may be the shock waves from other consciousnesses bumping into us. The thoughts of living beings with bodies may be directed at us. The consciousness of beings without bodies may have some unfinished business involving us and they may cause our own minds to fall in with them. When this happens, you should know: "Oh. There”s been an infiltration." The thing that has infiltrated is the mood of another living being. It may be the mood of an animal. The mood of a deva. The mood of an angry demon. We have to decode them so that we”ll know. When we can know in this way then there aren”t all that many issues in our mind. There”s only one mind. There”s only one consciousness, not a whole lot of them. When one is one, it should stay as one. The problem is that one turns into two and then three and then so on without end. This is what blocks our senses.

　　Unawareness blocks our eyes, so that we don”t know the consciousnesses that have built their homes in our eyeballs. Unawareness blocks our ears: the consciousnesses of all the animals that have come and built their homes filling up our earholes. Unawareness blocks our nose: the consciousnesses of all the animals that have come and built their homes in our nostrils. It blocks our tongue: the consciousnesses of all the animals that have come and built their homes and cities in our tongue. It blocks our body: the consciousnesses of all the animals that have come and built their homes in every pore. As for our own single consciousness, it”s no match for them. This is why the effort of our meditation is so limp and lax: we don”t understand what these things are doing to us. They close off our eyes, ears, nose, tongue, body, and mind so that we can”t see our way out. As a result, the qualities we”re trying to develop just don”t grow.

　　Now, when we can wipe out the homes of unawareness, that”s when we”ll understand what”s going on:

　　Aneka-jati samsaram, sandhavissam anibbisam.

　　Gaha-karam gavesanto...

　　Through the round of many births

　　I wandered without finding

　　The house-builder I was seeking...

　　When we contemplate to the point where we understand these things, we”ll come to see the endless affairs of all the living beings that have taken up residence in our home. Aneka-jati samsaram... They”ve come to quarrel and squabble and create a lot of trouble. They like to pull our mind into all kinds of harm.

　　When we contemplate so as to see things in this way, dispassion arises. Cakkhusmimpi nibbindati. We feel dispassion for the eye. Rupesupi nibbindati. Dispassion for forms. Cakkhu-viññanepi nibbindati. Dispassion for consciousness. We really get tired of it. It”s a genuine nuisance to our heart. Nibbindam virajjati, viraga vimuccati. We spit them out. The eye spits out forms. It spits out consciousness. It spits them out, because it”s had enough.

　　Sotasmimpi nibbindati. We feel dispassion for the ear. Saddesupi nibbindati. Dispassion for sounds. Sota-viññanepi nibbindati. Dispassion for consciousness. Viraga vimuccati. We spit them all out. When the eye spits out form, forms don”t get stuck in the eye, so the eye can penetrate and see for miles. When sounds get spit out, our ears can penetrate: We can hear what the devas are chatting about. When the nose spits out aromas, the entire world smells sweet. Our goodness, when we let go of it, smells sweet in every direction. The tongue spits out flavors, it doesn”t swallow them; it spits out consciousness. The body spits out tactile sensations. Heat doesn”t ge…

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