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     The Outer Space of the Mind

      by Venerable Acariya
      Maha Boowa Nanasampanno
 

     People who practice in earnestness, trying to develop and improve the qualities in their
     hearts step by step, beginning with virtue, the stages of concentration, and the levels of
     discernment, are  --  to make a comparison  --  like the people who build a rocket or a
     satellite to travel in outer space.    They have to put their vehicle into good shape.
     Otherwise it won't get off the ground  --  because the things that can act as obstacles to
     their vehicle are many.    The object that's going to travel in space has to be developed in
     order to be completely suited to its environment in every way.    Before they can get it
     safely past its obstacles, they need to have made ample calculations.    Even then, there
     are times when mishaps occur.    But once the vehicle has been thoroughly developed, it
     can travel easily in outer space without any mishaps of any sort.    This is an analogy for
     the minds of those who practice, who have developed their inner qualities and put them in
     to shape.

     The heart is what will step out beyond the realm of conventional realities that exert a
     gravitational pull on it, into the outer space beyond convention:   to vimutti, or release.
     The things that act as obstacles, preventing it from stepping out, are the various kinds of
     defilement.

     For this reason, we have to make a very great effort.    The defilements have various levels
     of crudeness and subtlety, so in developing the heart so as to pass through the
     crudeness and subtlety of the various levels of conventional reality  --  and of the
     defilements in particular  --  we must try to make it just right.    We must use whatever
     qualities are needed to get the mind past the crudeness of conventional realities or
     defilement, stage by stage, by means of our practice, by means of our efforts to improve
     and develop it.    Our persistence has to be strong.    Our efforts, our endeavors in all ways
     have to be strong.    Mindfulness and discernment are the important factors that will take
     the heart beyond the various obstacles thwarting it step by step.    All of the techniques
     and strategies taught by the Buddha in the area of meditation are means for developing
     the heart so that it will be suited to transcending the realm of conventional reality and
     reaching outer space:   nibbana.

     What is it like, the outer space of the Dhamma?   They no longer doubt about whether the
     outer space of the world exists or not.    The things that lie within conventional reality are
     known to exist.    Outer space beyond our atmosphere is another level of conventional
     reality.    Outer space:   What is it like?   Does it exist?   How does our world in the
     atmosphere differ from the things outside the world of our atmosphere called outer
     space?   Both of these levels exist.

     The mind that lies in the realm of conventional reality  --  surrounded and controlled  --  is
     like the various objects in the world trapped by the pull of gravity at all times.    The mind is
     trapped by the pull of defilement in just the same way.    It can't escape, which is why it
     must develop its strength to escape from the world of this gravitational pull.    This
     gravitational pull is something the Buddha has already explained.    In brief, there is
     craving for sensuality, craving for becoming, and craving for no becoming.    The details
      --  the branches and offshoots  --  are more than can be numbered.    They fill this world of
     conventional realities.    They are all factors that make the mind attached and entangled  --
     loving, hating, and resenting different things, different beings, different people.    All these
     factors can be adversaries to the heart and come from the preoccupations of the heart
     itself that labels things and misinterprets them.

     For this reason, the principles of the Dhamma that the Buddha taught in the area of
     meditation for developing and modifying the heart are very appropriate for helping us as
     meditators to escape from all the things in our hearts that exert a pull on us or weigh us
     down.    These things are hard to remove, hard to remedy, hard to sever, which is why we
     need a Teacher to guide us.    If we had no Teacher, the living beings in the three realms of
     the cosmos  --  no matter how many thousands or millions of forms and levels there are  --
     would all be as if deaf and blind.    Not one of them would be able to escape from this
     darkness and blindness.    This is why we should have a heartfelt sense of the
     awesomeness of the arising of a Buddha, who leads living beings to escape from this
     gravitational pull, from this oppressiveness, safely and in large numbers  --  to the point
     where no one else can compare  --  beginning with each Buddha's foremost disciples and
     on to the end of his dispensation, when his teachings no longer exist in the hearts of living
     beings, which is the final point in his work of ferrying living beings from all sorts of
     blindness, darkness, suffering, and stress.

     Our present Buddha performed these duties with the full mindfulness and discernment of
     his great mercy and compassion, beginning with the day of his Awakening.    It's as if he
     took a large ship and cast anchor in the middle of the ocean in order to gather the living
     beings of various kinds and strengths adrift in the water on the verge of death and bring
     them on board stage by stage.    Those who take an interest in the Dhamma are like beings
     who struggle to get on board the Buddha's ship that has cast anchor in the middle of the
     sea.    They keep climbing on board, climbing on board, until the day when the beings of
     the world have no more belief in the teachings of the religion.    That's when the ship will
     no longer have any function.    Those who are still left in the sea will have to stay there
     adrift, with no more way of escape.    They are the ones who are to become food for the
     fishes and turtles.

     Those who have come on board, though, are the various stages of those who have been
     able to escape, as mentioned in the four types of individuals, beginning with the
     ugghatitannu, vipacitannu and neyya.    These are the ones who have come on board.
     How high or low they are able to go depends on their individual capabilities.    There are
     those who escape completely  --  those free of defilement; there are those on the verge of
     escape  --  the non-returners (anagami); those in the middle  --  the once-returners
     (sakidagami); and then the stream-winners (sotapanna); and finally ordinary good people.
        Here we're referring to the Buddha's ship in its general sense.    He uses it to salvage
     living beings, beginning from the day of his Awakening until the point when the teachings
     of the religion have no more meaning in the world's sensibilities.    That's the final point.
     Those who remain are the diseased who can find no medicine or physician to treat their
     illnesses and are simply awaiting their day to die.

     So now we are swimming and struggling toward the Buddha's large ship by making the
     effort of the practice.    In particular, now that we have ordained in the Buddha's religion
     and have developed a feel for his teaching, this makes us even more moved, even more
     convinced of all the truths that he taught rightly about good and evil, right and wrong, hell,
     heaven, the Brahma worlds, and nibbana, all of which are realities that actually exist.

     We have followed the principles of the Buddha's Dhamma, and in particular the practice of
     meditation.    Try to build up your strength and ability without flagging, so as to resist and
     remove all the things that coerce or exert a gravitational pull on the heart.    Don't let
     yourself become accustomed to their pull.    They pull you to disaster, not to anything else.
        They're not forces that will pull you to what is auspicious.    They'll pull you to what's
     inauspicious, step by step, depending on how much you believe, give in, and are
     overcome by their pull.    Suffering will then appear in proportion to how much you
     unconsciously agree, give in, and are overcome by their pull.    Even though there are the
     teachings of the religion to pull you back, the mind tends to take the lower path more than
     the path of the religion, which is why it is set adrift.    But we're not the type to be set adrift.
        We're the type who are swimming to release using the full power of our intelligence and
     abilities.

     Wherever you are, whatever you do, always be on the alert with mindfulness.    Don't
     regard the effort of the practice as tiring, as something wearisome, difficult to do, difficult
     to get right, difficult to contend with.    Struggle and effort:   These are the path for those
     who are to gain release from all stress and danger, not the path of those headed
     downward to the depths of hell, blind and in the dark by day and by night, their minds
     consumed by all things lowly and vile.

     The Noble Ones in the time of the Buddha practiced in earnest.    With the words, 'I go to
     the Buddha for refuge,' or 'I go to the Sangha for refuge,' we should reflect on their
     Dhamma, investigating and unraveling it so as to see the profundity and subtlety of their
     practice.    At the same time, we should take their realizations into our hearts as good
     examples to follow, so that we can conduct ourselves in the footsteps of their practices
     and realizations.

     'I go to the Buddha for refuge.' We all know how difficult it was for him to become the
     Buddha.    We should engrave it in our hearts.    Our Teacher was the first pioneer in our
     age to the good destination for the sake of all living beings.    Things were never made
     easy for him.    From the day of his renunciation to the day of his Awakening, it was as if he
     were in hell  --  there's no need to compare it to being in prison  --  because he had been
     very delicately brought up in his royal home.    When he renounced the household life, he
     faced great difficulties in terms of the four necessities.    In addition, there were many,
     many defilements in his heart related to his treasury and to the nation filled with his royal
     subjects.    It weighed heavily on his heart at all times that he had to leave these things
     behind.    He found no comfort or peace at all, except when he was sound asleep.

     As for us, we don't have a following, don't have subjects, have never been kings.    We
     became ordained far more easily than the Buddha.    And when we make the effort of the
     practice, we have his teachings, correct in their every aspect, as our guide.    Our practice
     isn't really difficult like that of the Buddha, who had to struggle on his own with no one to
     guide him.    On this point, we're very different.    We have a much lighter burden in the
     effort of the practice than the Buddha, who was of royal birth.

     Food, wherever we go, is full to overflowing, thanks to the faith of those who are already
     convinced of the Buddha's teachings and are not lacking in interest and faith for those
     who practice rightly.    For this reason, monks  --  wherever they go  --  are not lacking in
     the four necessities of life, which is very different from the case of the Buddha.

     All of the Noble Disciples who followed in the Buddha's footsteps were second to him in
     terms of the difficulties they faced.    They had a much easier time as regards the four
     necessities of life, because people by and large had already begun to have faith and
     conviction in the teachings.    But even so, the disciples didn't take pleasure in the four
     necessities more than in the Dhamma, in making the single-minded effort to gain release
     from suffering and stress.    This is something very pleasing, something very worthy to be
     taken as an example.    They gave their hearts, their lives  --  every part of themselves  --  in
     homage to the Buddha and Dhamma, to the point where they all became homage to the
     Sangha within themselves.    In doing so, they all encountered difficulties, every one of
     them.

     Because the Dhamma is something superior and superlative, whoever meets it has to
     develop and prosper through its power day by day, step by step, to a state of superlative
     excellence.    As for the defilements, there is no type of defilement that can take anyone to
     peace, security, or excellence of any kind.

     The defilements know this.    They know that the Dhamma far excels them, so they
     disguise themselves thoroughly to keep us from knowing their tricks and deceits.    In
     everything we do, they have to lie behind the scenes, showing only their tactics and
     strategies, which are nothing but means of fooling living beings into falling for them and
     staying attached to them.    This is very ingenious on their part.

     For this reason, those who make the effort of the practice are constantly bending under
     their gravitational pull.    Whether we are doing sitting meditation, walking meditation  --
     whatever our posture  --  we keep bending and leaning under their pull.    They pull us
     toward laziness and lethargy.    They pull us toward discouragement and weakness.
     They pull us into believing that our mindfulness and discernment are too meager for the
     teachings of the religion.    They pull us into believing that our capacities are too meager to
     deserve the Dhamma, to deserve the paths, fruitions, and nibbana, or to deserve the
     Buddha's teachings.    All of these things are the tactics of the pull of defilement to draw us
     solely into failure, away from the Dhamma.    If we don't practice the Dhamma so as to get
     above these things, we won't have any sense at all that they are all deceits of defilement.
     When we have practiced so as to get beyond them step by step, though, they won't be
     able to remain hidden.    No matter how sharp and ingenious the various kinds of
     defilement may be, they don't lie beyond the power of mindfulness and discernment.
     This is why the Buddha saw causes and effects, benefits and harm, in a way that went
     straight to his heart, because of his intelligence that transcended defilement.

     For this reason, when he taught the Dhamma to the world, he did so with full compassion
     so that living beings could truly escape from danger, from the depths of the world so full
     of suffering.    He wanted the beings of the world to see the marvelousness, the
     awesomeness of the Dhamma that had had such an impact within his heart, so that they
     too would actually see as he did.    This is why his proclamation of the Dhamma was done
     in full measure, for it was based on his benevolence.    He didn't proclaim it with empty
     pronouncements or as empty ceremony.    That sort of thing didn't exist in the Buddha.
     Instead, he was truly filled with benevolence for the living beings of the world.

     His activities as Buddha  --  the five duties of the Buddha we are always hearing about  --
     he never abandoned, except for the few times he occasionally set them aside in line with
     events.    But even though he set them aside, it wasn't because he had set his benevolence
     aside.    He set them aside in keeping with events and circumstances.    For example, when
     he spent the rains alone in the Prileyya Forest, he had no following, and none of the
     monks entered the forest to receive instruction from him, which meant that this activity
     was set aside.    Other than that, though, he performed his duties to the full because of his
     benevolence, with nothing lacking in any way.

     This is a matter of his having seen things clearly in his heart:   the harm of all things
     dangerous, and the benefits of all things beneficial.    The Buddha had touched and
     known them in every way, which is why he had nothing to doubt.    His teaching of the
     Dhamma regarding harms and benefits was thus done in full measure.    He analyzed harm
     into all its branches.    He analyzed benefits into all their branches and completely revealed
     the differing degrees of benefits they gave.    The beings of the world who had lived
     drearily with suffering and stress for untold aeons and were capable of learning of the
     excellence of the Dhamma from the Buddha:   How could they remain complacent?   Once
     they had heard the teachings of the religion truly resonating in their very own ears and
     hearts  --  because of the truth, the honesty, the genuine compassion of the Buddha  --
     they had to wake up.    The beings of the world had to wake up.    They had to accept the
     truth.

     That truth is of two kinds.    The truth on the side of harm is one kind of truth:   It really is
     stressful, and the origin of stress really creates stress to burn the hearts of living beings.
     As for the path, it really creates ease and happiness for living beings.    Those who
     listened to these truths, listened with all their hearts.    This being the case, the strength of
     will they developed, their conviction, and their clear vision of both harm and benefits all
     gathered to become a strength permeating the one heart of each person.    So why
     shouldn't these things reveal their full strength and manifest themselves as persistence,
     effort, earnestness, and determination in every activity for the sake of gaining release from
     all dangers and adversity by means of the Dhamma?

     This is why the disciples who heard the Dhamma from the Buddha, from the mouth of the
     foremost Teacher, felt inspired and convinced.    Many of them even came to see the
     Dhamma and gain release from suffering and stress, step by step to the point of absolute
     release, right there in the Buddha's presence.    As we've seen the texts say:   When the
     Buddha was explaining the Dhamma for the sake of those who could be taught, his
     followers  --  such as the monks  --  attained the Dhamma to ultimate release, nibbana, in
     no small numbers.    This is what happens when truth meets with truth.    They fit together
     easily with no difficulty at all.    Those who listened did so by really seeing the benefits and
     harm, really convinced by the reasons of the Dhamma taught by the Buddha, which is why
     they gained clear results right then and there.

     The Dhamma  --  both the harm and benefits that the Buddha explained in his day and age,
     and that existed in the hearts of his listeners in that day and age:   In what way is it
     different from the truths existing in our hearts at present?   They're all the same nature of
     truth, the same Noble Truths.    They don't lie beyond the four Noble Truths, either in the
     Buddha's time or in the present.

     The Buddha's instructions were the truth of the path, teaching people to have virtue,
     concentration, and discernment so that they could truly understand the affairs of stress
     straight to the heart and remove the cause of stress, which is a thorn or a spear stabbing
     the heart of living beings, creating suffering and stress that go straight to the heart as well.
        The truth of stress exists in our bodies and minds.    The truth of the origin of stress
     reveals itself blatantly in our hearts in our every activity.    What can reveal itself only
     intermittently, or not at all, is the path  --  even though we are listening to it right now.

     What is the path?   Mindfulness and discernment.    Right View and Right Attitude:   These
     things refer to the levels of discernment.    If we add Right Mindfulness, then when we have
     these three qualities nourishing the heart, Right Concentration will arise because of our
     right activities.    Right Activity, for those who are to extricate themselves from stress,
     refers primarily to the work of removing defilement  --  for example, the work of sitting and
     walking meditation, the work of guarding the heart with mindfulness, using mindfulness
     and discernment continually to investigate and contemplate the different kinds of good
     and bad things making contact with us at all times.    This is called building the path within
     the heart.

     When we bring the path out to contend with our adversary  --  the origin of stress  --  what
     facet is the adversary displaying?   The facet of love?   What does it love?   What exactly is
     the object it loves?   Here we focus mindfulness and discernment in on unraveling the
     object that's loved.    What is the object in actuality?   Unravel it so as to see it through and
     through, being really intent in line with the principles of mindfulness and discernment.
     Reflect back and forth, again and again, so as to see it clearly.    The object that's loved or
     lovable will fade away of its own accord because of our discernment.    Mindfulness and
     discernment wash away all the artifice, all that is counterfeit in that so-called love step by
     step until it is all gone.    This is the discernment we build up in the heart to wash away all
     the artifices, all the filth with which the defilements plaster things inside and out.

     Outside, they plaster these things on sights, sounds, smells, tastes, and tactile sensations.
        Inside, they plaster them on labels  --  sanna  --  that go out our eyes. . . . They plaster
     things beginning with our eyes, ears, nose, tongue, and body, stage by stage.    There's
     nothing but the plaster of defilement.    When we meet with these things, seeing them or
     hearing them, sanna  --  labels and interpretations  --  and sankhara  --  thought-formations
      --  appear in the mind.    These continue plastering layer on layer.

     For this reason, we must use discernment to investigate.    Whatever is plastered outside,
     wash that plastering away.    Then turn around to wash away the plastering inside.    When
     we have seen these things clearly with discernment, how can discernment help but turn to
     find the important culprit, the deceiver inside?   It has to turn inside.    In using mindfulness
     and discernment, this is how we must use them.    When we investigate, this is how we
     investigate  --  and we do it earnestly.    This is Right Activity in the area of the practice.

     Right Speech:   As I've said before, we speak in line with the ten topics of effacement
     (sallekha-dhamma).    We don't bring matters of the world, politics, commerce, matters of
     women and men, matters of defilement and craving to converse among ourselves so as to
     become distracted and conceited, piling on more defilement and stress, in line with the
     things we discuss.    With the topics of effacement  --  that's what the Buddha called them
      --  we speak of things that will strengthen our will to make persistent effort, making us
     convinced and inspired with the Dhamma.    At the same time, these topics are warnings
     against heedlessness and means of washing away the various kinds of defilement when
     we hear them from one another.    This is Right Speech in the area of the practice.

     Right Livelihood:   Feed your heart with Dhamma.    Don't bring in poison  --  greed, anger,
     delusion, or lust  --  to feed the heart, for these things will be toxic, burning the heart and
     making it far more troubled than any poisonous substances could.    Try to guard your
     heart well with mindfulness and discernment.    The savor of the Dhamma, beginning with
     concentration as its basis, will appear as peace and calm within the heart in proportion to
     the levels of concentration.    Then use discernment to unravel the various things that the
     mind labels and interprets, so as to see them clearly step by step.    This is called Right
     Livelihood  --  guarding the heart rightly, feeding it correctly with the nourishment of the
     Dhamma, and not with the various kinds of defilement, craving, and mental effluents that
     are like poisons burning the heart.    Reduce matters to these terms, meditators.    This is
     called Right Livelihood in the practice of meditation.

     Right Effort, as I've said before, means persistence in abandoning all forms of evil.    This
     covers everything we've said so far.    The Buddha defines this as persistence in four
     areas, or of four sorts, [*] but since I've already explained this many times, I'll pass over it
     here.

     [*] Making the effort (1) to prevent evil from arising, (2) to abandon evil that has arisen, (3)
     to give rise to the good, and (4) to maintain and perfect the good that has arisen.

     Right Mindfulness:   What does the Buddha have us keep in mind?   All the things that will
     remove defilement.    For example, he has us keep the four frames of reference in mind:
     being mindful as we investigate the body; being mindful as we investigate feelings; being
     mindful as we investigate the mind; being mindful as we investigate phenomena that
     involve the mind, arise in the mind, arise and then vanish, vanish and then arise, matters of
     past and future appearing in the present all the time.    We keep investigating in this way.
     If we investigate so as to make the mind progress in tranquility meditation, Right
     Mindfulness means using mindfulness to supervise our mental repetition.    From there it
     turns into Right Concentration within the heart.    This is called building the Dhamma,
     building tools for clearing our way, loosening the things that bind and constrict the heart
     so that we can make easy progress, so that we aren't obstructed and blocked by the force
     of the things I have mentioned.

     Only the religion, or only the Dhamma, can remove and scatter all the things that have
     bound us for countless aeons, clearing them away so that we can make easy progress.
     When the mind is centered in concentration, then confusion and turmoil are far away.
     The mind is still and dwells in comfort and ease.    When the mind develops discernment
     from investigating and contemplating the things that obstruct it, it makes easy progress.
     The sharper its discernment, the wider the path it can clear for itself.    Its going is smooth.
        Easy.    It advances by seeing and knowing the truth, without being deluded or deceiving
     itself.    Genuine discernment doesn't deceive itself, but instead makes smooth progress.
     It unravels all the things that obstruct it  --  our various attachments and misconstruings  --
     so as to see them thoroughly, as if it were slashing away the obstacles in its path so that it
     can progress step by step as I've already explained to you.

     The most important basis for its investigation is the body.    Bodies outside or the body
     inside, investigate them carefully and thoroughly, for they're all Noble Truths.    They're all
     the path, both inside and out.    Investigate and unravel them so as to see them clearly  --
     and while you're investigating them, don't concern yourself with any other work more than
     with the work of investigation.    Use discernment to investigate in order really to know,
     really to see these things as they are, and uproot the counterfeit labels and assumptions
     that say that they're pretty and beautiful, lovely and attractive.    Investigate so as to
     penetrate to the truth that there is nothing at all beautiful or attractive about them.    They're
     thoroughly filthy and repulsive:   your body and the bodies of others, all without
     exception.    They're all filled with filthy and repulsive things.    If you look in line with the
     principles of the truth, that's how they are.    Discernment investigates, peering inward so
     as to see clear through  --  from the skin outside on into the inside, which is putrid with all
     kinds of filth  --  for the sake of seeing clearly exactly what is pretty, what is beautiful, what
     is lovely and attractive.    There's nothing of the sort in any body.    There are only the lying
     defilements that have planted these notions there.

     When we have really investigated on in, we see that these notions are all false.    The
     genuine truth is that these bodies aren't pretty or beautiful.    They're nothing but
     repulsive.    When they fall apart, what are they?   When they fall apart, earth is earth  --
     because earth is what it already was when it was still in the body.    The properties of
     water, wind, and fire were already water, wind, and fire when they were in the body.
     When the body falls apart, where do these things ever become gods and Brahmas,
     heaven and nibbana?   They have to be earth, water, wind, and fire in line with their nature.
        This is how discernment investigates and analyzes so as to see clearly.    This is how we
     use clear-seeing discernment to clear away the things obstructing and distorting our
     vision.    Now there's no more such thing as being constricted or blocked.    Our
     discernment, if we use it, has to be discernment all the day long.

     Wherever discernment penetrates, it sees clearly, clears away its doubts, and lets go, step
     by step, until it lets go once and for all from having known thoroughly.    Once it has
     investigated blatant things so as to know them clearly, where will the mind then go?
     Once it has investigated blatant things and known them clearly, it's as if it has completely
     uprooted the blatant defilements that have planted thorns in different objects, such as our
     own body.    So now where will the defilements go?   Will they fly away?   They can only
     shrink inward to find a hiding place when they are chased inside and attacked by
     mindfulness and discernment.

     Feelings, labels, thought-formations, and cognizance:   These are simply individual
     conditions by their nature, but they are under the control of defilement.    Defilement is the
     basis from which they spring, so it has to regard itself as being in charge.    It uses labels
     to make them defilement.    It forms thought-formations so as to make them defilement.    It
     cognizes and takes note so as to make these things defilement.    However many feelings
     arise, it makes them all defilement.    Defilement can't make things into Dhamma.    It has to
     be defilement all the day long.    This is how it builds itself in its various branches.

     So.    Investigate on in.    Slash on in.    Feelings of pleasure and pain:   They exist both in
     the body and in the mind.    Feeling isn't defilement.    If we look in line with the principles
     of nature, it's simply a reality.    The assumption that 'I'm pained' or 'I'm pleased'  --
     delusion with pain, delusion with pleasure, delusion with feelings of indifference in the
     body and mind:   These things are defilement.    The assumptions and delusions are
     defilement.    When we really investigate inward, the various feelings aren't defilement;
     these four mental phenomena aren't defilement.

     Once we've spotted our assumptions and construings, they retreat inward.    The feelings
     that still exist in the body and mind, even though they aren't yet thoroughly understood,
     are still greatly lightened.    We begin to gain an inkling of their ways, step by step.    We're
     not deluded to the point of complete blindness as we were before we investigated.
     Whichever aspects of feeling are blatant and associated with the body, we know clearly.
     We can let go of bodily feelings.    We can understand them.    As for feelings remaining in
     the mind, for the most part they're refined feelings of pleasure.    We know and let go of
     them in the same way when the path gains power.    These feelings of pleasure are like fish
     in a trap:   No matter what, there's no way they can escape getting cooked.    They can't
     swim down into large ponds and lakes as they used to.    They can only sit waiting for their
     dying day.    The same holds true for the refined feeling of pleasure  --  which is a
     conventional reality  --  within the heart.    It can only wait for the day it will be disbanded as
     a convention when the ultimate ease, which is not a convention, comes to rule the heart
     through the complete penetration of mindfulness and discernment.    So investigate on in
     until you understand, reaching the point of letting go with no more concerns.

     What is sanna labeling?   Labeling this, labeling that, making assumptions about this and
     that:   These are all affairs of defilement using sanna.    When cognizance (vinnana) takes
     note, it too is turned into defilement.    So we investigate these things, using discernment
     in the same way as when we investigate feelings.    We then understand.    When we
     understand, these things become simply cognizance taking note, simply sanna labeling,
     without labeling so as to be defilement, without taking note so as to be defilement.
     Defilement then retreats further and further inward.

     Ultimately, these five issues  --  namely, the physical khandha, our body; the vedana
     khandha, feelings in the body (as for feelings in the mind, let's save those for the moment);
     the sanna khandha, the sankhara khandha, and the vinnana khandha  --  are all clearly
     known in the heart, with no more doubts.    The defilements gather inward, converge
     inward.    They can't go out roaming, because they'll get slashed to bits by mindfulness
     and discernment.    So they have to withdraw inward to find a hiding place.    This, in
     actuality, is what the investigation is like, and not otherwise.

     In our investigation as meditators, when discernment reaches any particular level, we'll
     know for ourselves, step by step.    Both defilement and discernment:   We'll know both
     sides at the same time.    When discernment is very strong, defilement grows weaker.
     Mindfulness and discernment become even more courageous and unflinching.    The
     words laziness and lethargy, which are affairs of defilement, disappear.    We keep moving
     in with persistence day and night.    This is the way it is when the path gains strength.    As
     meditators you should take note of this and practice so as to know it and see it, so as to
     make it your own treasure arising in your heart.    Your doubts will then be ended in every
     way.

     We now take this atomic mindfulness and discernment and shoot it into the central point
     of conventional reality, the point that causes living beings to founder in the wheel of the
     cycle (vatta) so that they can't find their way out, don't know the way out, don't know the
     ways of birth, don't know who has been born as what, where they have died, what
     burdens of suffering and stress they have carried.    Mindfulness and discernment go
     crashing down into that point until it is scattered to pieces.    And so now how can we not
     know what it is that has caused us to take birth and die?   There is only defilement that is
     the important seed causing us to take birth and die, causing us to suffer pain and stress.
     The true Dhamma hasn't caused us to suffer.    It has brought us nothing but pleasure and
     ease in line with its levels, in line with the levels of what is noble and good.    The things
     that give rise to major and minor sufferings are all affairs of defilement.    We can see this
     clearly.    We can know this clearly.    Especially when defilement has been completely
     scattered from the heart, it's as if the earth and sky collapse.    How can this not send a
     tremor through the three levels of the cosmos?    --  because this thing is what has
     wandered throughout the three levels of the cosmos.    When it has been made to collapse
     within the heart, what is the heart like now?   How does the outer space of the Dhamma
     differ from the outer space of the world?   Now we know clearly.    The outer space of this
     purified mind:   Is it annihilation?   The outer space of the world isn't annihilation.    If it
     were annihilation, they wouldn't call it outer space.    It's a nature that exists in line with the
     principles of its nature as outer space.

     The outer space of the mind released from all forms of gravitational pull, i. e. , conventional
     reality:   What is it like?   Even though we've never known it before, when we come to
     know it, we won't have any doubts.    Even though we've never seen it before, when we
     come to see it, we won't have any doubts.    Even though we've never experienced it
     before, when we come to experience it, we won't have any doubts.    We won't have to
     search for witnesses to confirm it, the way we do with conventions in general.    It's
     sanditthiko  --  immediately apparent  --  and only this fits perfectly with our heart and that
     outer space mind.

     This is what we referred to at the beginning when we talked about the outer space of the
     world and the outer space of the mind.    The outer space of the mind  --  the mind of
     nibbana  --  is like that.    Just where is it annihilated?   Who experiences the outer space of
     the mind?   If it were annihilation, who could experience it?   As for where it will or won't be
     reborn, we already know that there's no way for it to be reborn.    We know this clearly.
     We've removed every defilement or conventional reality that would lead to rebirth.
     Conventional reality is the same thing as defilement.    All things  --  no matter how subtle
      --  that have been dangers to the heart for such a long time have been completely
     destroyed.    All that remains is the pure outer space of the mind:   the mind that is pure.
     You can call it outer space, you can call it anything at all, because the world has its
     conventions, so we have to make differentiations to use in line with the conventions of the
     world so as not to conflict.

     When we reach the level of the outer space mind, how does it feel for the mind to have
     been coerced, oppressed, and subject to the pull of all things base and vile, full of stress
     and great sufferings for aeons and aeons?   We don't have to reflect on how many
     lifetimes it's been.    We can take the principle of the present as our evidence.    Now the
     mind is released.    We've seen how much suffering there has been and now we've
     abandoned it once and for all.    We've absolutely destroyed its seeds, beginning with
     'avijja-paccaya sankhara'  --  'With unawareness as condition there occur mental
     formations.' All that remains is 'avijjayatveva asesa-viraga-nirodha' sankhara-nirodho'  --
     'Simply with the disbanding of unawareness, with no remaining passion,
     thought-formations disband.' That's the outer space of the mind.

     The mind released from all gravitational forces:   Even though it's still alive and directing
     the khandhas, there's nothing to bar its thoughts, its vision, its knowledge.    There's
     nothing to obstruct it, nothing to make it worried or relieved, nothing to make it brave,
     nothing to make it afraid.    It is simply its own nature by itself, always independent in that
     way.

     For this reason, knowledge of all truths has to be completely open to this unobstructed
     and unoppressed mind.    It can know and see.    If we speak of matters related to the body
     and khandhas, we can speak in every way without faltering, because there's nothing to
     hinder us.    Only the defilements are what kept us from seeing what we saw and from
     describing the things we should have been able to describe, because we didn't know, we
     didn't see.    What we knew was bits and pieces.    We didn't know the full truth of these
     various things.    When this was the case, how could we know clearly?   How could we
     speak clearly?   All we knew was bits and pieces, so when we spoke, it had to be bits and
     pieces as well.

     But once we've shed these things, everything is wide open.    The mind is free, vast, and
     empty, without limits, without bounds.    There's nothing to enclose or obscure it.    When
     we know, we really know the truth.    When we see, we really see the truth.    When we
     speak, we can speak the truth.    You can call the mind brave or not-brave as you like,
     because we speak in line with what we experience, what we know and see, so why can't
     we speak?   We can know, we can see, so why can't we speak?    --  for these things exist
     as they have from the beginning.    When the Buddha proclaimed the Dhamma to the
     world, he took the things that existed and that he saw in line with what he had known  --
     everything of every sort  --  and proclaimed them to the world.    Think of how broad it was,
     the knowledge of the Buddha, how subtle and profound  --  because nothing was
     concealed or mysterious to him.    Everything was completely opened to him.    This is why
     he's called lokavidu  --  one who knows the world clearly  --  through the vastness of his
     mind that had nothing to enclose or conceal it at all.

     Aloko udapadi:   'Brightness arose.' His mind was bright toward the truth both by day and
     by night.    This is how the Buddha knew.    The Noble Disciples all knew in the same way,
     except that his range and theirs differed in breadth.    But as for knowing the truth, it was
     the same for them all.

     Here we've described both the benefits and the harm of the things involved with the mind
      --  in other words, both the Dhamma and the defilements  --  for you as meditators to listen
     to and contemplate in earnestness.

     So.    Let's try to develop our minds so as to shoot out beyond this world of conventional
     realities to see what it's like.    Then we won't have to ask where the Buddha is, how many
     Buddhas there have been, whether the Noble Disciples really exist or how many they are
      --  because the one truth that we know and see clearly in our hearts resonates to all the
     Buddhas, all the Noble Disciples, and all the Dhamma that exists.    We won't have any
     doubts, because the nature that knows and exists within us contains them all:   all the
     Buddhas, the community of Noble Disciples, and all the Dhamma that exists.    It's a nature
     just right in its every aspect, with nothing for us to doubt.

     This is the place  --  if we speak in terms of place  --  where we run out of doubts about
     everything of every sort.    We oversee the khandhas, which are simply conventions of the
     world, just as all the Noble Disciples do while they are still living.    As for the mind, it has
     gained release and remains released in that way.    As we have said, even though it
     remains in the midst of the world of conventions, this nature is its own nature, and those
     other things are their own affairs.    Each is a separate reality that doesn't mingle, join, or
     have an effect on the others.    When we say release from the world, this is what we mean.

     All of the Dhammas I have mentioned here:   When do they exist?   And when don't they
     exist?   The Dhamma exists at all times and in all places.    It's akaliko, timeless.    So I ask
     that you penetrate into the Dhamma of these four Noble Truths.    You'll be right on target
     with the results of the Buddha and the Noble Disciples; and there's no doubt but that
     you'll be right on target with the results of the Buddha's and the Noble Disciples' work.
     Their workplace is in these four Noble Truths, and the results that come from the work are
     the paths, fruitions, and nibbana.    They arise right here.    They're located right here.
     When we have practiced and reached them fully and completely, there will be nothing for
     us to question.

     This is why there won't be any reason to doubt the time of the Buddha as compared to our
     own time, as to whether the Dhamma of the Buddha was different because the defilements
     are now different from what they were then.    The defilements then and now are all of the
     same sort.    The Dhamma is all of the same sort.    If we cure defilement in the same way,
     we're bound to gain release in the same way.    There is no other way to gain release, no
     matter what the day and age.    There is only this one way:   following the way of the path,
     beginning with virtue, concentration, and discernment, to eliminate defilement, the cause
     of stress  --  in particular, craving for sensuality, craving for becoming, and craving for no
     becoming  --  completely from the heart.    As for nirodha, the cessation of stress:   When
     defilement is disbanded, from where will any more suffering or stress arise?   When
     defilement and stress are disbanded for good, that's the outer space of the mind.    As for
     the Noble Truths, they're activities, or our workplace.    The result that comes from these
     four Noble Truths is something else entirely.    As I've always been telling you:   What is it
     that knows that stress and the cause of stress disband?   When the path has performed its
     duties to the full and has completely wiped out the cause of stress, then nirodha  --  the
     cessation of stress  --  appears in full measure, after which it disbands as well, because it
     too is a conventional reality.    As for the one who knows that the cause of stress has
     disbanded by being eradicated through the path so as to give rise to the cessation of
     stress:   The one who knows this is the pure one  --  the outer space of the mind  --  and
     that's the end of the matter.

     So investigate carefully.    Listen carefully when you listen to the Dhamma while putting it
     to use.    When we work, we can't let go of our tools.    For instance, if we're working with
     an ax, the ax has to be at hand.    If we're working with a knife, the knife has to be at hand.
     If we're working with a chisel, the chisel has to be at hand.    But when we've finished our
     work, we let go of our chisel, we let go of our various tools.    So here the virtue,
     concentration, and discernment that are called the path are our tools in the work of
     eliminating defilement.    We have to keep them right at hand while we are working.    When
     we have eliminated defilement until it's completely defeated and nothing is left, these tools
     are phenomena that let go of themselves of their own accord, without our having to force
     them.

     As I've always been saying, the teachings on inconstancy, stress, and not-self are our
     path.    We can't let go of them.    We have to investigate things with mindfulness and
     discernment so as to see them clearly in line with the principles of inconstancy, stress,
     and not-self.    Once we're ready and we've run the full course, we let go of these
     principles in line with the truth.    We don't call anything not-self.    Each thing is a separate
     reality, with no quarreling.    This is the Dhamma:   It has many stages, many levels, so
     those who listen have to make distinctions, because in this talk I've discussed many
     stages on many levels, back and forth, so as to make things plain for those listening.

     To summarize:   The marketplace of the paths, fruitions, and nibbana is located in the
     Noble Truths.    It isn't located anywhere else.    So, whatever else, make sure that you
     attain them.    Accelerate your efforts to the full extent of your ability.    Use all the
     mindfulness and discernment you have to contemplate and investigate things in order to
     see them clearly.    See what it's like to set them spinning as a wheel of Dhamma, which
     the Buddha has described as super-mindfulness and super-discernment.    When we start
     out practicing, how can they immediately become super-mindfulness and
     super-discernment?   When children are born, they don't immediately become adults.
     They have to be nourished and guarded and cared for.    Think of how much it takes, how
     much it costs, for each child to become an adult as we all have.    Mindfulness and
     discernment need to be nourished and guarded in just the same way.    When we nourish
     and guard them unceasingly, unflaggingly, they grow bold and capable until they become
     super-mindfulness and super-discernment.    Then they attack the defilements  --  no
     matter what the sort  --  until the defilements are slashed to pieces with nothing left, so that
     we attain purity  --  release and nibbana  --  within our own heart, which will then have the
     highest value.    Whether or not anyone else confers titles on it, we ourselves don't confer
     titles.    We've reached sufficiency, so what is there to gain by conferring titles?   All that's
     left is the gentleness and tenderness of purity, blended into one with benevolence.    The
     entire mind is filled with benevolence.

     The Buddha taught the beings of the world through his benevolence.    His mind was
     completely gentle toward every living being in the three levels of the cosmos.    He didn't
     exalt or demean any of them at all.    'Sabbe satta'  --  'May all living beings who are fellows
     in suffering, birth, ageing, illness, and death'  --  'avera hontu'  --  'be free from enmity'. . . all
     the way to 'sukhi attanam pariharantu'  --  'may they maintain themselves with ease.' [*]
     That was his benevolence.    He gave equality to all living beings.    He didn't lean, because
     his mind didn't have anything to lean.    It didn't have any defilements infiltrating it that
     could make it lean.    The things leaning this way and that are all affairs of defilement.
     When there's pure Dhamma, the mind keeps its balance with pure fairness, so there's no
     leaning.    It's a principle of nature that stays as it is.

     [*] The full passage:   Sabbe satta sukhita hontu, avera hontu, abyapajjha hontu, anigha
     hontu, sukhi attanam pariharantu:   May all living beings be happy, free from enmity, free
     from affliction, free from anxiety.    May they maintain themselves with ease.

     So I ask that you all take this and earnestly put it into practice.    Gain release so as to see it
     clearly in your heart.    How do they compare:   this heart as it's currently coerced and
     oppressed, and the heart when it has attained release from coercion and oppression.
     How do they differ in value?   Come to see this clearly in your own heart.    You won't see it
     anywhere else.    Sanditthiko:   It's immediately apparent within the person who practices.

     So then.    This seems to be enough explanation for now.

      source: http://www.geocities.com/~wtwilson3/
 

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