Page 66 - Extinguishment of self, in search of dhamma

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contemplate in this way, if we just fear—do not emerge, do not emerge—then we are rejecting that natural condition. Then, what are we attached to? Because we do not want to experience, we have conditions. Our parameters become narrower, then we con ne ourselves within these narrow parameters. This cannot emerge, that cannot emerge. In reality, they cannot be stopped. They emerge, naturally. Therefore, when relating natural conditions, compare directly—previously, thoughts cease that way; today, they cease this way.
A practitioner complained that there are a lot of thoughts during the previous meditative session... should he stay, or should he leave? Should he go back home? I have said since the rst few days that you should observe that thoughts are not permanent. The rst two meditative sessions are especially severe—full of thoughts. But, by the third meditative session, miraculously, all the thoughts disappeared—extremely peaceful. This is the indicator of impermanence (anicca). Then, why should we be worried about them? They will soon be gone. If we contemplate with good mindfulness, after two meditative sessions, after three meditative sessions, after a day, they will disappear. Natural conditions do not stay forever—this is the impermanence of natural conditions.
Here, I am talking about the case where we are not able to contemplate the emergence-cessation of thoughts at