..续本文上一页nvestigated and seen these things clearly with sharp discernment, then the body is true in its body way, in line with the principles of nature that are made clear with discernment. Feelings of pain, pleasure, and indifference in the body are known clearly in line with their truth. Feelings in the mind -- the pleasure, pain, and indifference arising in the mind -- are the factor the mind continues to be interested in investigating. Even though we may not yet be abreast of these things, they have to be alerting the mind to investigate them at all times, because on this level we aren”t yet able to keep abreast of feelings in the mind -- in other words, the pleasure, pain, and indifference exclusively in the mind that aren”t related to feelings in the body.
Cognizance is simply a separate reality. We see this clearly as it truly is. The mind has no more doubts that would cause it to latch onto these things as its self, because each is a separate reality. Even though they dwell together, they”re like a piece of fruit or an egg placed in a bowl. The bowl has to be a bowl. The egg placed there is an egg. They aren”t one and the same. The mind is the mind, which lies in the bowl of the body, feelings, labels, thought-formations, and cognizance, but it”s not the body, feelings, labels, thought-formations, or cognizance. It”s simply the mind, pure and simple, inside there. When we clearly make the distinction between the mind and the khandhas, that”s how it is.
Now that the mind clearly understands the body, feelings, labels, thought-formations, and cognizance, with nothing more to doubt, all that remains is the fidgeting and rippling exclusively within the mind. This rippling is a subtle form of sankhara that ripples within the mind, a subtle form of pleasure, a subtle form of stress, a subtle form of sañña appearing in the mind. That”s all there is. The mind will investigate and analyze these things at all times with automatic mindfulness and discernment.
The mind on this level is very refined. It has let go of all things. The five khandhas no longer remain, but it hasn”t yet let go of itself: its awareness. This awareness, though, is still coated with unawareness.
This is called unawareness converging. It converges in the mind and can”t find any way out. The paths of unawareness are out the eyes, ears, nose, tongue, and body, leading to sights, sounds, smells, tastes, and tactile sensations. Once mindfulness and discernment have been able to cut these paths step by step, unawareness has no way out. It doesn”t have any following, so it just goes ”blip... blip... blip...” within itself, taking just the mind as the support onto which it latches because it can”t find any way out. It displays itself as a subtle feeling of pleasure, a subtle feeling of stress, a radiance that”s extremely amazing as long as discernment isn”t yet all-around and can”t yet destroy it. The mind keeps contemplating right there.
No matter how radiant or magnificent it may be, any conventional reality -- no matter how refined -- has to display a symptom of one sort or another that will arouse the mind”s suspicions enough to make it look for a way to remedy the situation. Thus the pleasure and stress that are refined phenomena appearing exclusively within the mind, together with the brightness and marvelousness, have unawareness as their ringleader; but because we have never encountered them before, we”re deluded into holding onto them when we first investigate into this point, and are lulled sound asleep by unawareness so that we grasp onto the radiance -- to the pleasure, to the marvelousness, or to the magnificence arising from the unawareness embedded in the mind -- as being our self. And so we assume the mind complete with unawareness to be…
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