Page 33 - Extinguishment of self, in search of dhamma

Here, we should experience the phenomenon clearly and to have the mindfulness to wilfully contemplate phenomena; to contemplate the clarity, to contemplate the brightness, to contemplate the clear black dots that emerge, to contemplate the vibration phenomenon. As we use our mindfulness to contemplate phenomena, observe how they change. If we contemplate our breathing, have the mindfulness to contemplate the breathing phenomenon— as we breathe in, what is the phenomenon? As we breathe out, what is the phenomenon? As we breathe in fully, does the phenomenon stop or cease rst, before we breathe out? As we breathe out, how long is the phenomenon? Does the exhaled breath cease rst, before we start inhaling back in?
This is how we should contemplate the re ned details. By contemplating this way, we can experience the emergence-cessation (Translator’s note: Of phenomena). If it stops and lingers then continues, that is not cessation. As we experience the phenomenon stops and moves on and on... the more we contemplate, sometimes we experience that between breathing in and breathing out; there is no tripping phenomenon, there is no stopping phenomenon, there is no snapping phenomenon. Rather, the phenomenon carries on and on, like a wheel going round and round. If this is what we experience, is it incorrect? This is why I ask you to contemplate whether the phenomenon stops, whether it ceases!
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