..续本文上一页 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. There is no particle, not the tiniest particle in the body, where there is no sensation. 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 sooner 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; constantly arising, passing; arising, passing. Everywhere throughout the physical structure arising, passing; arising, passing; arising, passing."

　　Again this is universal. This is not something Buddha created for you, me or for anybody else. 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-raga"; in that teaching vita raga is the highest goal. "You must come out of aversion"; vita dosa is the highest goal. "You must come out of ignorance"; vita moha is the highest goal. I used to recite all that in the Gita. I used to recite these in different Upanishads of Vedanta. But how to come out of raga

　　 How to come out of dosa

　　 How to come out of moha

　　 These are nothing but sermons: "Oh, you people of the world, you must come out of greed; this is very dangerous for you. Oh, you people of the world, you must come out of aversion; this is very dangerous for you. People of the world, you must come out ignorance; it is very dangerous for you."

　　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. Initially you will experience very unpleasant sensations, gross, solidified sensations like heaviness or pressure or heat. But as you keep observing, observing, observing, you will find that they get disintegrated, they get dissolved. And then you come to very subtle vibrations throughout the body. There is nothing but a flow of subtle vibrations which is very pleasant. One feels like having more and more. Students come to me in the middle of the course and they say, "Oh, wonderful! Oh, Goenkaji, today”s meditation was so wonderful. I had a free flow, so much piti (joyful delight). So wonderful! So wonderful!"

　　At this point we must remember Buddha”s words: - adinava (dangerous)…

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