..续本文上一页st observe the itching. See how long it lasts." You observe, observe, observe. . . and it passes away. No itching is eternal; it doesn”t stay forever. It increases and decreases, and sooner or later it goes. "Oh, anicca. Oh, anicca. After all,it passes away; sooner or later it passes away." You understand anicca. Like this, everything that arises, arises to pass away; it arises to pass away.

　　Initially you are concentrating on the area at the entrance of the nostrils. By the time you reach the fourth or fifth day, you will explore the entire physical structure and you will find that everywhere there is some sensation or the other. Wherever there is life, there is sensation. Again, you just observe: yathabhuta. You are observing objectively: yathabhuta nana dassanam. You are not identifying yourself with this sensation. It is not necessary that you start naming this sensation. Instead of naming the sensation, you understand its nature. Whatever sensation has come up, you are trained to observe: "Let me see how long it lasts. Let me see how long it lasts." And you find that soonor or later, it passes away: anicca, anicca. Buddha wanted you to understand this anicca at the experiential level. If you simply understand at the intellectual level - "Well, everything in this world is anicca. Look, see how people take birth and die. Buildings get erected and later they get demolished. Oh, everything is anicca" - this is merely intellectual understanding; it is not the passa-jana that Buddha wants you to have. With Vipassana you must understand, "Look how very impermanent, how very ephemeral! Arising, passing; arising, passing";

　　Again this is universal. This is true for everybody but people don”t have the eye of wisdom. They don”t have this technique of Vipassana, to feel this process of mind and matter interaction - arising, passing; arising, passing; arising, passing. And this is the specialty of Buddha”s teaching. As I say, in the tradition from which I came, that teaching was there: "You must be free from craving. You must come out of aversion. You must come out of ignorance". I used to recite all that in the Gita. But how to come out of craving, aversion and ignorance

　　 These are nothing but sermons.

　　If Buddha had also said only this, then there would have been no difference between Buddha and other teachers. Buddha tells us how to come out of our suffering: "Look, here is a technique. Where the greed starts, you go to the depth where it is generated. Where the aversion starts, you go to the depth and you see how it starts." By practising Vipassana you will start to understand. Experiencing this one starts changing the habit pattern of the mind.

　　 The meditator dwells observing the phenomenon of arising in the body.

　　 He dwells observing the phenomenon of passing away in the body.

　　 He dwells observing the phenomenon of simultaneous arising and passing

　　 away in the body.

　　Unless you go to the depth of the mind, you can”t change its habit pattern at the deepest level. This is what the Buddha found by practising all eight jhanas - the anusaya kilesa (sleeping impurities) remain. These impurities are the behavior pattern of the mind and they will continue unless you strike at the root, unless you cut that root. Otherwise there is no possibility of getting liberated. Practising these lokiya jhanas, you may enjoy wonderful ecstasy which does bring purity of mind at the surface level. With this layer of mental purity, after death you may attain this loka (plane of existence) or that loka; but still you are rolling. You are rotating in the loka. You cannot go beyond that. Only when you cut the root - the root of all the anusaya kilesa, where the impurities arise - only then will you get liberated.

　　Understand that there is a big barr…

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