..续本文上一页, bhaya (fearful). This is dangerous for you. When you start experiencing pleasant sensation, if there is assada (relishing), a very big danger has come. You will start to generate craving for it. You will start generating attachment to it; and then, as soon as you miss this pleasant flow of sensation, you will come running to me. "Oh, my meditation has gone very bad. Please do something, Goenkaji. I”m not getting that wonderful flow. "Oh, this is dangerous. So when you get a very pleasant sensation-flow throughout the body the teacher will remind you, "Anicca. Look, this is also anicca."

　　Samudaya dhammanupassi va kayasmim viharati.

　　vaya dhammanupassi va kayasmim viharati.

　　samudaya-vaya dhammanupassi va kayasmim viharati.

　　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.

　　When you experienced gross sensation, there was arising - samudaya dhammanupassi viharati. After some time, vaya dhammanupassi viharati look, it has arisen, and after some time, it has passed away. But it comes to a stage when it turns into very subtle vibration. Then the change occurs with such high velocity - samudayavaya dhammanupassi viharati. There is no gap between samudaya and vaya, arising and passing away. But it is all anicca. Whether it passes away after some time or it passes away instantly, it does pass away. It is not permanent. Experiencing this one starts changing the habit pattern of the mind.

　　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 from so many lives and they will continue in future lives 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 barrier, a very big barrier 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. This tiny mind at the surface doesn”t know at all.

　　An example - it is night time and you have gone to bed. You are in deep sleep. Who is in deep sleep

　　 The conscious mind is in deep sleep. But the so-called unconscious mind never sleeps. It is constantly in contact with these body sensations. You are in deep sleep. A mosquito has come and bitten you. The unconscious mind immediately feels - there is an unp…

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