Buddhist-Meditation-Systematic-and-Practical

and not love the body. If the body can be neither loved
nor hated, then we demolish the second perverse view
of seizing upon extremes (antagraha). This we should
accomplish by truly knowing all feelings, both of love
and hate, as sunyata.
Then Mr. Chen made a simile for the progression of
body-mindfulness inwards:
It is as if one pursues a thief into the street. When he
sees you after him, he hides in a house doorway
(feelings mindfulness). When you pursue him further,
he hides in a room inside the house. Thus we now come
from mindfulness of feelings to mindfulness of the mind.
As the mind is impermanent—sometimes joyful and
sometimes sad, so one should meditate on its
impermanence.
Following this one should ask: who is the subject of
mind? Here one pursues the thief into the inmost part of
the house: philosophically, one mindfully regards the
dharmas to find that in them, also, there is no self.
Centering upon mind and form with these four mindful
meditations, nowhere is a self to be found. When the
perverted views are thoroughly uprooted with one's
mindfulness investigations, then this part of the process
is finished. For these reasons, then, our sequence is as
we have described, progressing from gross to subtle.
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