..续本文上一页vestigation needs to be aimed at those things that are currently entangling the heart. They will have to be disentangled using the Path — right thought for example — for only this can rid the heart of defilements. By using mindfulness and wisdom we can investigate and challenge delusion in the arena of the body and aggregates. These will form our target so we must penetrate to their true nature. Personally, I find that it goes against the grain to teach from other angles — but elucidating on these themes goes right to the heart because these things are for real. The defilements and the Path are both found here. The Four Noble Truths exist right here.
As the Path steadily quells defilements, so the Cessation of suffering comes about, for it”s dependent on the strength of the Path that is the factor moving things along. It is mindfulness and wisdom that subdue and eradicate defilements, systematically bringing about the cessation of suffering. It”s no good thinking anyone can aim at putting an end to suffering without treading the Path. The Lord said that Cessation had to be clearly realized, yet the only way to achieve that is through the Path. Concentrating all one”s efforts on knowing Cessation without having the Path to clear the way can”t succeed, because this Dhamma is the fruit of the Path.
The Lord taught about all these conditions. However, the important principle to remember is that mindfulness and wisdom have to be fixed on a particular point, and from there they will steadily resonate through to all four Noble Truths. They simultaneously work together like the various parts of a single clockwork mechanism. Trying to distinguish each independent function would be as confusing as trying to follow inpidual ox tracks inside the stall. It”s just not possible.
We therefore should investigate a single object within the r pa or naama dhammas, the body or mind. For example, by taking up one of the many different bodily parts. Although (painful) feeling may arise during this investigation, there shouldn”t be any upset or bother because while the body is r pa, feeling is mental phenomenon (naama). Where is ”this self”, ”this creature”, ”this person”, ”this me” or ”them”
All feeling, whether pleasant or painful, has similar characteristics — there”s nothing there about self, creatures or people — and they”re just mental phenomena arising in the heart.
The heart can be aware of an arising condition. That it has attributes of pain or pleasure and will disappear following those causes that lead to its ceasing. Alright then! There is a way for wisdom to discern the situation because these things really are present. They manifest themselves openly without being mysterious or hidden, entirely dependent on their root causes.
The bodily aggregate: We are with this body day in day out — putting it to bed, lulling it to sleep, discharging its wastes, standing it up and taking it for walks. The aggregate of feeling is also constantly manifesting itself, even right at this very moment. If it isn”t pleasant, it”s painful, as feelings alternate and change. The important point is that the heart doesn”t take on board that pain and suffering. When pain is present, be aware that it is part of the aggregates, with their (built-in) impermanence, suffering and not-self. If you don”t allow the heart to involve itself with them it won”t be suffering.
Feeling — I”ve talked about this each day, so listen carefully and get to understand it. The defilements tenaciously cling to these five aggregates and they”ve done it day after day, for countless ages. This is why it”s inadequate to think of making an examination every now and again. The occasional Dhamma talk is also insufficient, for the point needs repeatedly driving home until it is definitely und…
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