..续本文上一页s have a sense of shame when they lose, and try to make up their losses. As for meditators who lose out to defilement, who lose out to pain: If they don”t feel embarrassed in the presence of the defilements, the pains and themselves, then they”re simply too shameless.

　　Know that vedana, sañña, sankhara, and viññana are simply inpidual conditions displayed by the mind. They appear and vanish. ”Sañña anatta” — see

　　 They too are not-self, so how can you hold to them

　　 How can you believe them to be you, to be yours, to be true

　　 Keep track of them so that you can know them clearly with mindfulness and discernment: audacious, undaunted, diamond-hearted, decisive in the face of defilement and pain of every sort.

　　Sankharas, mental formations: They form — blip, blip, blip — in the heart. The heart ripples for a moment: blip, blip, blip. The moment they arise, they vanish. So what substance or truth can you find in these saññas and sankharas

　　Viññana, cognizance: As soon as anything comes into contact, this takes note and vanishes, takes note and vanishes. So ultimately, the khandhas are full of nothing but appearing and vanishing. There”s nothing lasting about them that can give us any real sustenance or nourishment. There”s not even the least bit of substance to them. So use your discernment to investigate until you see clearly in this way, and you will come to see the real Dhamma taught by the Buddha, which has not been otherwise from time immemorial and by the same token will never be otherwise at all.

　　Once we”ve investigated to this extent, how can the mind not withdraw into stillness until it is plainly apparent

　　 It has to be still. It has to stand out. The mind”s awareness of itself has to be prominent because it has withdrawn inwardly from having seen the truth of these things. The mind has to be prominent. Pain, no matter how horribly severe, will dissolve away through investigation, through the mind”s having clearly seen its truth. Or if it doesn”t go away, then the pain and the mind will each have their own separate reality. The heart will be inwardly majestic. Undaunted. Unfearing.

　　When the time comes for death, let it happen. There is no more fear, because death is entirely a matter of rupa, vedana, sañña, sankhara, and viññana. It”s not a matter of the ”knower” — the heart — breaking apart. It”s not the knower — the heart — that dies. Only those other things die. The mind”s labels and assumptions have simply fooled it into fear. If we can catch sight of the fact that these labels and assumptions are illusions and not worthy of credence, the mind will withdraw inwardly, no longer believing them, but believing the truth instead, believing the discernment that has investigated things thoroughly.

　　Now, when the mind has investigated time and again, ceaselessly, relentlessly, it will develop expertise in the affairs of the khandhas. The physical khandha will be the first to be relinquished through discernment. In the beginning stage of the investigation, discernment will see through the physical khandha before seeing through the others and will be able to let it go. From there, the mind will gradually be able to let go of vedana, sañña, sankhara, and viññana at the same time.

　　To put the matter simply, once discernment sees through them, it lets go. If it has yet to see through them, it holds on. Once we see through them with discernment, we let them go — let them go completely — because we see that they are simply ripplings in the mind — blip, blip, blip — without any substance at all. A good thought appears and vanishes. A bad thought appears and vanishes. Whatever kind of thought appears, it”s simply …

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