..续本文上一页 are always in our mouth and in our heart: If the mind is a mind with defilements, it can”t be right. When the mind isn”t right, nothing can be right.

　　Once the mind is right, though, then even when we don”t say anything, we”re right — because that nature is already right. Whether or not we speak, we”re right. Once we reach the level where we”re right, there”s no wrong. This is the marvel that comes from the practice of the religion.

　　The Buddha taught only as far as this level and didn”t teach anything further. It”s in every way the end of conventions, the end of formulations, the end of defilement, the end of suffering and stress. This is why he didn”t teach anything further, because this is the point at which he fully aimed: the full level of the mind and of the Dhamma.

　　Before he totally entered nibbana, his last instructions were, ”Monks, I exhort you. Formations are constantly arising and ceasing. Investigate formations that are arising and disbanding, or arising and ceasing, with non-complacency.”

　　That was all. He closed his mouth and never said anything again.

　　In this teaching, which has the rank of a final instruction, how should we understand or interpret the word ”formation” (sankhara)

　　 What kind of formations does it refer to

　　 We could take it as referring to outer formations or inner formations and we wouldn”t be wrong. But at that moment, we can be fairly certain that those who had come to listen to the Buddha”s final instructions at the final hour were practicing monks with high levels of mental attainment, from arahants on down. So I would think that the main point to which the Buddha was referring was inner formations that form thoughts in the mind and disrupt the mind at all times. He taught to investigate the arising and ceasing of these formations with non-complacency — in other words, to investigate with mindfulness and discernment at all times. These formations cover the cosmos!

　　We could, if we wanted to, analyze the word ”formations” as outer formations — trees, mountains, animals, people — but this wouldn”t be in keeping with the level of the monks gathered there, nor would it be in keeping with the occasion: the Buddha”s last moments before total nibbana in which he gave his exhortation to the Sangha: the ultimate teaching at the final hour.

　　His final exhortation dealing with formations, given as he was about to enter total nibbana, must thus refer specifically to the most refined formations in the heart. Once we comprehend these inner formations, how can we help but understand their basis — what they arise from. We”ll have to penetrate into the well-spring of the cycle of rebirth: the mind of unawareness. This is the way to penetrate to the important point. Those who have reached this level have to know this. Those who are approaching it in stages, who haven”t fully reached it, still know this clearly because they are investigating the matter, which is what the Buddha”s instructions — given in the midst of that important stage of events — were all about.

　　This, I think, would be in keeping with the occasion in which the Buddha spoke. Why

　　 Because ordinarily when the mind has investigated to higher and higher levels, these inner formations — the various thoughts that form in the mind — are very crucial to the investigation because they appear day and night, and are at work every moment inside the mind. A mind reaching the level where it should investigate inner phenomena must thus take these inner formations as the focal point of its investigation. This is a matter directly related to the Buddha”s final instructions.

　　The ability to overthrow unawareness must follow on an investigation focused primarily on inner formations. Once we have focused in, focused in, down to the root of defilement and have th…

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