..续本文上一页nt thing with that upacara samadhi which is after jhana, that is the time to really get into deep insight, because your mind is powerful. The mind has energy, it has clarity, and the five hindrances aren”t there. This is the time when you can see what you don”t want to see, what you don”t expect to see, because all that wanting and all that expecting has been subdued. And you know it”s been subdued because you”ve gained that jhana. I think many of you know how expectations and wants are the very barriers which stop you getting those nimittas and entering samadhi. And so by training yourself to subdue those wants and expectations, those desires, they are knocked cold, they disappear, you enter jhana, and when you come out again they”re still not around. Because there”s no wanting, there”s no expectations, you can see what”s truly there rather than what you see or what you expect to see. That”s where deep insight arises. The expectations are as much a hindrance to jhanas as they are to insight. That”s why, when insight happens (this is one of the characteristics of it) it”ll always be something which you never expected. Quite different than what you thought it would be. That”s why it”s called an insight - you”re seeing something from a fresh angle, something new, something completely different.

　　However, there are ways of encouraging those insights to happen, especially after the jhanas. And the way to encourage them, in the words of the Buddha is to get the jhanas and then standing on that experience, develop the insights into anicca, dukkha, anatta. The three characteristics of impermanence, suffering and not-self. "Standing on that experience", using that experience both as your power source and also as your data to investigate these three areas of reality. And those three areas, again, are impermanence (it”s wider than impermanence - I”ll mention more about anicca), suffering and not-self.

　　The impermanence, the first thing one can really watch, is the uncertainty of everything. Because one of the meanings of nicca, the opposite to anicca, is something which is certain, which is regular, something you can rely upon. So the opposite means that things which are there will suddenly disappear, unreliable, irregular. And it”s interesting contemplating that word, anicca - unreliable, because how often do we seek for something to rely upon in this world. Some little place of security, something we think is always going to be there for us to come home to, either physically or mentally. Some sort of refuge, inside the mind or inside the world, a place of safety or a thing of security. What anicca is doing is saying that all of "that" is insecure, is insubstantial, is irregular, and you cannot rely upon it. The tendency of the human being is maybe to admit that a lot of the world is unreliable but to seek some sort of secure place, or secure person or secure mind state, which you think is secure and is always going to be there. That”s why some people look for partners in the world, someone you can rely upon, someone who”s always going to be there for you, a soul-mate. But all soul-mates eventually disappear, they go, they too are unreliable, as you find out when you marry one!

　　But not only that, but people also rely on places and things, the little hide-aways, the nice little houses, the little nests. And even those are unreliable. Eventually they will disappear as well. But we also have the little nests inside of our minds, some little place that we rely upon. But even that, anicca, when it gets in there, reveals that even that is insecure. That”s why anicca, when you see it clearly, is quite frightening. It brings up the feeling of complete insecurity. There”s no place where you can stand. No place where you can sit down. Everything is…

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