..續本文上一頁ier between the so-called "conscious mind" and what is called the half-conscious or unconscious mind by Western psychologists. Buddha never used these words because no part of the mind is unconscious. What is called "conscious mind" he called paritta citta, a very tiny part of the mind.

　　But still, if you understand the Western psychological terminology, then call them conscious, half-conscious, unconscious. Day and night the so- called unconscious mind is aware of these sensations in the body-day and night, every moment. And it is not only aware of them; it is reacting to them - every moment, it is reacting. That means it is multiplying the behavior pattern of craving, of aversion; of craving, of aversion. Either the sensations are pleasant or unpleasant, and this part of the mind keeps reacting, over and over. The conscious mind doesn”t know what is happening at all.

　　For example now, at this moment, I am sitting. If I am not a good Vipassana meditator, what happens

　　 While I am talking, my conscious mind is working: "Look, I have said so much. Now I must conclude in this way. Time is getting short. I must finish the talk now....etc..... They are looking at their watches. I must stop talking." My conscious mind is doing this job. The unconscious mind has nothing at all to do with it. The unconscious mind is busy feeling sensations. Sitting for one hour in one position with this heavy weight, a pressure starts somewhere in my body. When a pressure starts this unconscious mind says, "I don”t like it. You better move." So I move a little. After some time another pressure appears. Again I move a little. Some itching might start up and automatically I scratch it. My conscious mind doesn”t know what I am doing. Try observing someone. Keep watching him or her for 15 minutes. Do nothing: just observe the person. You will notice how frequently he or she is shifting like this and fidgeting here and there. What is he doing

　　 Even the person himself or herself does not know what he or she is doing. This is because there is such a big barrier between the conscious and the unconscious part of the mind. The conscious mind is occupied with so many things. The unconscious mind is busy only feeling sensations and reacting, feeling sensations and reacting.

　　This barrier needs to be broken. You may have the intellectual understanding: "Oh everything is anicca, everything is anicca, there should be no lobha, no dosa." And yet there is lobha, there is dosa. This mind, this unconscious mind does not understand that this is anicca. When there is pain, it doesn”t like it: "Oh, this is unpleasant. I don”t like it." It keeps on reacting. Now, with Vipassana, you go to the depth where the mind feels the body sensations. It is at the level of the bodily sensations that the unconscious mind is reacting; and it is a tthis level that you can stop this unconscious mind from reacting. Whatever may have been understood at the intellectual level, now this mad mind, the blind mind, also starts understanding: "Look-anicca, Look, these sensations are anicca." Then the behavior pattern at the depth of the mind starts changing.

　　This was Buddha”s enlightenment: this paticca samuppada (dependent origination). Other teachers will say, "Oh, you musn”t react with craving to anything pleasant that you see, hear, smell, touch, or think. Whatever unpleasant experience there may be, do not have aversion." This teaching was there. Even today many are giving this teaching.

　　Buddha found out that there is a gap between the outside object coming in contact with the six sense doors and the reaction of craving or aversion. He discovered a missing link, and that missing link is vedana, the sensation on the body.

　　 With the base of the six senses, contact arises;

　　 with the base of c…

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