..续本文上一页 When other things disband, they go with a feeling that we understand them. But this isn”t like that. When it disbands, it disintegrates in an instant, like a lightning flash. There”s an instant where it acts of its own accord — or you could say that it flips over. It flips over and disappears completely. When it disappears, that”s when we know that it was genuine unawareness — because once this has disappeared, nothing more appears for us to doubt.

　　What remains is nothing like it at all. It”s a pure nature. Even though we have never seen it before, when it appears in that moment, there is nothing to doubt — and that”s how the burden is all gone.

　　The word ”I” refers to this genuine unawareness. It means that this unawareness is still standing. Whatever we have been investigating has been for its sake. Whatever we say we know, this ”I” is what knows. Radiant

　　 ”I”m” radiant. Light

　　 ”I”m” light. Happy

　　 ”I”m” happy. ”Me,” ”I,” they refer to this. This is genuine unawareness. Whatever we do is for its sake. Once it disintegrates, there is nothing more for anything”s sake. It”s all gone.

　　If we were to make an analogy, it”s like a water jar whose bottom has been smashed. No matter how much water we may pour into it, nothing stays in the jar. Everything that may be formed in line with the nature of the khandhas can still be formed, but nothing sticks because the vessel — unawareness, the chief culprit — has disintegrated. As soon as sankharas form — blip! — they vanish. They simply pass by, disappearing, disappearing, because there”s no place to keep them, no one who owns them. The nature that realizes that nothing is its owner is a nature that has reached its fullness. It is thus a genuinely pure nature and no longer a burden that needs to be watched over or protected from danger ever again.

　　This unawareness is what has been concealing the true Dhamma, the true mind, all along. This is why we haven”t seen the true, natural marvelousness of the mind. For this reason, meditators who reach the stage of this pitfall latch onto it as something marvelous, love it, cherish it, are protective of it, and regard it as ”me” or ”mine”: ”My mind is radiant. My mind is courageous and brave. My mind is happy. My mind knows everything of every sort” — but this nature doesn”t know itself, which is why the Buddha called it genuine unawareness. Once we turn around and know it, it disintegrates. Once it disintegrates, it”s just like opening the lid of a pot: Whatever is in the pot, we can see it all. Only unawareness keeps the mind concealed.

　　This purity is a truth that lies beyond the truths of stress, its origin, its cessation and the path. It”s a truth beyond the four Noble Truths. Of the four truths, one pair binds, the other unbinds and stops. What do they bind and unbind

　　 They bind the heart, or keep it covered; and they unbind the heart, or uncover it. They open up the things that cover it so as to reveal its purity in line with its truth. Its truth is already there, but the two truths of stress and its origin keep it concealed, just as the lid of a pot conceals whatever is in the pot so that we can”t see it. The path — the practice — opens it. The path and the cessation of stress open the pot so that we can see clearly what”s inside. Even though the purity is already there, it”s concealed by the first two truths and revealed by the truths that unbind. This is what is bound, this is what is revealed. Once it”s revealed, there are no more problems.

　　Both pairs of truths are activities. Both are conventional realities. The path and the cessation of stress are conventional realities. Once they have performed their duties, they pass. Stress and the origin of stress are also conventional realities. Once the two conventional realities remedy the two c…

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