..续本文上一页n. In this way he advances towards a comprehensive view of reality. He realizes by experience that whether gross or subtle, whether pleasant or unpleasant, every sensation is ephemeral, having the nature of arising and passing away; this is the fundamental fact of impermanence-anicca. Whatever is ephemeral is liable to be a source of misery if we become attached to it; this is the fundamental fact of suffering-dukkha. Over an ephemeral phenomenon we can have no control, no mastery. If we seek to change its nature from transitory to permanent, we are bound to fail. If we seek to make it productive of happiness instead of sorrow, we are bound to fail. This is the fundamental fact of egolessness-anattā.

　　Thus the wisdom of anicca, dukhha, and anattā arises in the meditator as he continues observing sensations objectively. And the more this wisdom grows, the more the mirage of "I, mine" fades. Now the meditator will give primary importance not to the sensory object, but to its manifestation within the mental-physical structure. By doing so he achieves a fuller understanding of the reality of this mental-physical phenomenon, and so emerges from illusions and from suffering.

　　This is the real purpose of Vipassana meditation: to awaken an understanding of truth in all its aspects, and to maintain this understanding in every situation. Whether sitting, standing, lying down, or walking, whether eating or drinking, whether bathing or washing, whether speaking or remaining silent, whether listening, seeing, tasting, smelling or touching, the meditator must maintain sampajañña, and understanding of the entire truth.

　　Even when thinking one must maintain this understanding. Ordinarily we become absorbed in a train of thoughts; we forget ourselves entirely, and it seems to us that the mind has wandered far beyond the confines of the body. In fact this is not the case, but out of our ignorance we have forgotten the physical base of the mind; we have fallen into a delusion created by a partial view of truth. When we return to our senses, we return to an awareness of the underlying sensations that accompany the mental flow. With this awareness, we become steadfast in understanding truth in its totality. This is what is called becoming established in wisdom.

　　And when one is truly established in wisdom, one can really witness the Four Noble Truths. These are not articles of faith to be accepted merely out of devotion, nor philosophical concepts to be grasped intellectually. They must be experienced directly. Only then do these truths become noble for us.

　　By direct, personal experience the meditator realizes that misery is found not only in unpleasant experiences but in pleasant or neutral ones as well, because they are all impermanent. With this understanding of truth in its totality, the meditator actually witnesses the First Noble Truth of suffering.

　　Similarly, by experience the meditator realizes that whenever a pleasant sensation occurs within the mental-physical structure, one reacts with craving. Seeking to prolong and intensify it; and whenever an unpleasant sensation occurs, one reacts with craving to be rid of it. In both cases one becomes miserable. With this direct experience of truth in its entirety, the meditator witnesses the Second Noble Truth: the cause of suffering.

　　And with an understanding of reality in all its aspects; one witnesses every step of the path of liberation from suffering.

　　One goes beyond mere beliefs, philosophies, or intellectual convictions to live the life of wisdom. This is bhāvanā-mayā-paññā, wisdom arising from direct experience. This is the right understanding, right view.

　　With the base of this understanding, whatever thoughts arise will be right thoughts.

　　And with this prop…

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