..续本文上一页 ”simply” coming out. There”s a cause. There”s an underlying condition that sends them out, making them give rise to real pleasure and pain when we fall for them.

　　While we are exploring inward at this point, we have already seen that the mind is the culprit, so we must consider letting go of all external things. Our burdens grow less and less. There remain only the issues of the mind and the issues of formation and interpretation that arise solely from the mind. Mindfulness and discernment spin whizzing around in there and ultimately come to know what it is that causes the mind to form so many thoughts giving rise to love, anger, and hate. As soon as it appears, the heart knows it; and when the heart knows it, the ”Lord of Conventional Reality,” which is blended with the mind, dissolves away.

　　At this point the cycle has been destroyed through mindfulness and discernment. The mind is no longer guilty, and turns into a mind absolutely pure. Once the problem of the cycle is ended, there is no way that we can find fault with the mind. When we could find fault, that was because the fault was still in the mind. It was hiding in the mind. Just as when criminals or enemies have taken up hiding in a cave: We have to destroy the cave as well, and can”t conserve it out of affection for it.

　　Avijja — unawareness — is the lord of the three levels of existence that has infiltrated the mind, and thus we have to consider destroying the entire thing. If the mind isn”t genuine, it will dissolve together with unawareness. If it”s genuine in line with its nature, it will become a pure mind — something peerless — because all things counterfeit have fallen away from it through the use of mindfulness and discernment.

　　When the counterfeit things that are like rust latching firmly onto the mind finally dissolve away through the power of mindfulness and discernment, the mind becomes genuine Dhamma. You can call it ”the genuine mind” or ”the genuine Dhamma”: There”s no contradiction, because there is no more reason for contradiction, which is an affair of defilement. You can say 100% that the flavor of the Dhamma has surpassed all other flavors. When the mind is pure Dhamma, it has had enough of all other things. It is absolutely no longer involved with anything else at all. It”s one mind, one Dhamma. There is only one. There is only one genuine Dhamma. The mind is Dhamma, the Dhamma is the mind. That”s all that can be said.

　　I ask each of you to take this and contemplate it. This is the basis for the truth of the teachings that the Lord Buddha taught from the beginning until the moment of his total nibbana. The purity of his mind was a deeply felt Dhamma that he experienced with his full heart. He then proclaimed that Dhamma, with the benevolence of his full heart, teaching the world up to the present.

　　To call his teachings, ”the benevolence of the Lord Buddha” shouldn”t be wrong, because he taught the world with true benevolence. When we take those teachings and put them into practice in a way that goes straight to the heart, we will come to see things we have never seen before, never known before, within this heart, step by step, until we reach the full level of practice, know the full level of knowledge, and gain release from suffering and stress with our full hearts, with nothing left latching on. This is called wiping out the cemeteries — the birth and death of the body and mind — for good. What a relief!

　　And now that we”ve reached this point, I don”t know what more to say, because I”m at a loss for words. I ask that you as meditators practice, train yourselves and explore all Dhammas until you too are at a loss of words like this speaker at his wits” end. Even though we may be stupid, infinitely stupid, I”ll ask to express my admiration straight from the heart.

　　Evam.

《Straight from the Heart - A Taste for the Dhamma》全文阅读结束。