From: https://youtube.com/watch?v=QNpJdG01shw

Context: Throughout this transcript, Bhante Vimalaramsi is the speaker unless otherwise indicated.

good evening welcome to Dhamma sukha

Meditation Center this evening Bond TV

malarum C will be giving the Dhamma talk

on the majima nakiya number one one one

the ANU pada suta one by one as they

occur and the date here is May the 26th

2013 okay that's what I heard on one

occasion the blessed one was living in

Swati in jeta's grove anathapindika's

park there he addressed the monks thus

monks venerable sir they replied the

Blessed One said this monks sorry puta

is wise sorry puta has great wisdom

sorry puta has wide wisdom

sorry puta has joyous wisdom sorry puta

has quick wisdom

sorry puta has keen wisdom sorry puta

has penetrative wisdom anytime you hear

the words wise or wisdom is talking

about dependent origination

that's what being wise is knowing

dependent origination during half a

month monk sorry puta gained insight in

two states one by one as they occurred

now sorry Buddha's insight in two states

one by one as they occurred was this

here monks quite secluded from sensual

pleasures secluded from unwholesome

states

sorry puta entered upon and abided in

the first jhana which is accompanied by

thinking and examining thought with joy

and happiness born of seclusion and the

states in the first jhana

the thinking the examining thought the

joy the happiness the unification of

mine the contact feeling perception

formations and mind this is the five

aggregates the five aggregates and the

four foundations of mindfulness are just

different ways of talking about the same

thing okay so anytime there's any

mention of the the five aggregates while

you're in jhana it's also saying these

are the four foundations of mindfulness

while you are in the jhana the

enthusiasm decision energy mindfulness

equanimity and attention these states

were defined by him one by one as they

occurred known to him those states arose

known there were present known they

disappeared so he's talking about seeing

impermanence while you're in the jhana

he understood thus so indeed these

states not having been come into being

having been they vanished regarding

those states he abided unattracted he

didn't hold on to anything I'm repelled

he didn't push anything away independent

detached free dissociated that's all

talking about different aspects of anata

of the impersonal nature of this whole

process with a mind rid of barriers

he understood there's an escape beyond

and with the cultivation of that

attainment he he confirmed that there is

one of the reasons that the hindrances

are so important in the practice is

because they are showing you where your

attachments are they're showing you very

clearly where you have this personal

belief in herself these arise because of

breaking precepts at some point in the

past you might ever know what the reason

was for the breaking of the precept you

might not remember because it was five

lifetimes ago and now it manifests it

can be it can be like that but the

hindrances are your best friend the

hindrances show you exactly where your

attachment is and as you use the six R's

and you let it be and you relax and

smile and come back to your object to

meditation that hindrance starts to get

a little bit weaker and a little bit

weaker until finally it fades away when

it fades away it doesn't have enough

strength to come up you are able to or

you will feel a sense of relief you've

let go of an attachment that's quite

nice and then you have joy arising the

joy that arises is it only the only

meditation Joy's that arise are - one of

them is called uplifting joy we're going

to feel very light in your body light in

your

you're staying on your object of

meditation but you feel very good very

light the other kind is called

all-pervading joy and that's just joy

just kind of bubbling out out of every

cell in your entire body it doesn't have

quite as much excitement in it it's just

a real happy feeling and this is the

kind of joy that you experience with the

awakening factors so when you you feel

the relief when you let go of an

attachment then you have this joy arise

at first it's going to be the uplifting

joy feel real light and that will fade

away by itself now if you try to make

the joy last longer you'll make it go

away very quickly you stay with your

object to meditation and allow the joy

to be there for as long as it wants to

be there right after that you have a

very strong feeling of tranquility and

ease in your body and in your mind your

mind just kind of stays on your object

of meditation without much effort at all

you can still have thoughts and there

can still be a little bit of distraction

that starts to pull your attention away

but your mindfulness is sharp at that

time so you'll be able to six art

immediately and come back and you have

the unification of mind your mind is

very much unified but not in a rigid way

in a very natural way and Pali they call

it ACOG at

and there they're always talking about

one pointed concentration when they're

talking about e cogito but actually iike

gah

means tranquil tranquility so you can

say your mind is unified you can say

your mind is very tranquil or you can

say it's very collected I like the word

collected the best because that

encompasses all of those your mind is

composed your mind stays on your object

of meditation without over concentrating

okay

again monks with the stilling of

thinking and examining thought sari puta

entered upon and abided in the second

drama which has self-confidence and

stillness of mind without thinking and

examining thought with joy and happiness

born of collectiveness when you get to

the second drama the second drama is the

one the the drama that's called noble

silence because you let go of the mental

verbalizing and your mind becomes very

still and at ease and with that you

start to get confidence and you start

thinking yeah I think I know what I'm

doing here this this really it works it

makes sense so you have a lot of

confidence and that carries over into

your daily activities too you start to

have more confidence in everything that

you're doing the joy you experience is

much stronger and you feel like you're

starting to float now in Indonesia we

had two people that actually did they

floated we didn't tell you about that

when did we

and it's because of the joy it's because

of the the uplifting feeling when that

fades away you feel the tranquility is

stronger you're able to stay on your

object of meditation for a longer period

of time

so it's a real a real nice state to be

in

and the states in the second jhana the

self-confidence the joy the happiness

the unification of mine the contact

feeling perception formations and mine

there's the four foundations of

mindfulness again that's the five

aggregates the reason they use the word

contact instead of body is because when

you get up into the higher dramas you

don't feel your body unless there is

contact so that's why they did this the

enthusiasm decision energy mindfulness

equanimity and attention these states

were defined by him one by one as they

occurred known to him the states arose

known they were present known they

disappeared he understood there still

more to do and with the cultivation of

that attainment he confirmed that there

is so you know that you're progressing

you're starting to get pretty happy with

your progress because you're actually

seeing some it's pretty amazing because

when I was I practiced straight

Vipassana for twenty years and the first

retreat I think I experienced joy one

time but the teacher didn't really

understand what I was experiencing it

because I couldn't explain it very well

and

with straight Vipassana you have a

tendency to get very serious with your

practice and you have a tendency to put

too much energy and too much effort into

your practice this will all happen very

nicely by itself you don't have to quote

make it happen all you have to do is

stay on your object of meditation and

6ar and keep backing away

don't push to make anything happen if

you start pushing you start to get a

little restless when you get restless

then you get frustrated then you have

doubt come up all of those so the the

biggest test for you with the meditation

at first is how well you can back away

and still watch without trying to

control without trying to make anything

in particular happen so it's it gets to

be a real interesting practice because

you feel and in just a couple of days

you feel like you're starting to

progress when I practice straight

Vipassana the first retreat I did after

a month I was wondering if there was

ever going to be any progress after a

month

and even to this day when I go and talk

to people that practice straight through

pass onna and tell them that in two or

three days they can have real progress

they don't believe it I mean I have some

friends in the Vipassana community that

have been doing it for 30 or 35 years

and they still they're stuck they've hit

a plateau every year they do a retreat

sometimes a month or so and they they

have this preconceived idea of what

they're supposed to be experiencing so

that's all they experience and if if you

were to stay here for a month I would be

hard-pressed to give you any more than I

can give you in two weeks it's just you

need to do the practice that's all

again with the fading away of joy

sorry puta abided in equanimity mindful

and fully aware still feeling happiness

with the body he entered upon and abided

in the third round on account of which

noble ones announced he has a pleasant

abiding who has equanimity and is

mindful when you get to the third jhana

you don't experience joy anymore but you

feel very comfortable in your mind and

in your body and if there's a sound it's

not going to make your mind shake you

just hear it and it's there and you

don't pay much attention to it as you

let go of tension in your mind you start

to let go of tension in your body when

you let go of tension in your body you

start to lose sensation in your body

like you're sitting and you don't feel

your hands or your leg just disappears

or a shoulder or whatever this is a

natural process if there's contact you

will feel it but you're not going to

have the aches and pains coming up so

much

eventually you get to a place where the

the radiation and your heart disappears

in your heart and it comes up into your

head when that happens you don't want to

push it back down you want to let it

stay in your head and you tell me tell

me about that in in the interview and

I'll give you other instructions the

third jhana is definitely a very nice

jhana to be in because you have full

awareness of everything around you you

will hear the clock but if you don't pay

attention to it it doesn't matter

whether it's there or not you will still

hear sounds around you you will still be

able to feel if there's a bugger and

said and said insect walking on you but

your mind is very still your mind is

peaceful and this is where you start

sitting for a little bit longer periods

of times you can sit as long as your

meditation is good sit as long as you're

comfortable with it now if you start

sitting longer and you get up and start

doing your walking meditation walk at a

normal pace but walk longer walk 400

30 minutes 40 minutes like that

so you get some exercise and you get

some your blood circulating that's

that's a real good thing and that helps

your meditation but you want to make

sure that you stay with your object of

meditation while you're doing your

walking 6r if there's any distraction

now have you have you been giving them

daily activities okay when your daily

activities you're doing your daily

activities please stay with your

spiritual friend or well stay with your

object of meditation let's put it that

way it doesn't matter what you're doing

it doesn't matter if you're walking or

sitting or going to the bathroom or

eating or doing your your chore in the

day whatever it happens to be stay with

your object of meditation keep it going

all the time and this is one of the

reasons that I want you to keep

practicing smiling the more you smile

the easier it is to recognize when

you're not and that improves your

mindfulness infinity

and like I said last night I get

criticized for telling people to smile

and it's it's actually kind of funny

because the meditation is about having

wholesome states arise and what kind of

wholesome states do you have when you

have a grumpy face right but it's a

natural expression to be light and when

you're doing this practice and smiling

with your mind and in your heart and

with your face it's a real important

aspect of the teaching that's why the

Buddha said were the happy ones right so

okay these states were defined by him

one by one as they occurred known to him

those states arose known they were

present known me disappeared he

understood there's still more to do and

with the cultivation of that attainment

he confirmed that there is again monks

with the abandoning of pleasure and pain

with the previous disappearance of joy

and grief sorry puta entered upon and

abided in the fourth jhana which has

neither pain nor pleasure and purity of

mindfulness due to equanimity when you

get to the fourth jhana you will not

feel your body at all unless there's

contact and the equanimity that you

experience is very strong your mind is

just so when you when you get to the

fourth jhana come and talk to me and I

will change your your meditation a

little bit

the equanimity the fourth jhana there's

actually four different aspects of the

fourth jhana and these are called the

Aruba jhanas and that is and we'll go

over these that is infinite space

infinite consciousness nothingness

neither perception nor non-perception so

there's real strong equanimity in each

one of the group pajamas because that's

part of the fourth job and the fourth

jhana is when you get to the fourth

jhana it's when I will tell you that you

are an advanced meditator so

and generally it doesn't take very long

to get into the fourth gem in a few days

and the states in the fourth drama the

equanimity the neither painful nor

pleasant feeling the mental unconcerned

due to tranquility the purity of

mindfulness unification of mine the

contact feeling perception formations

and mind the enthusiasm decision energy

mindfulness equanimity and attention

these states were defined by em one by

one as they occurred known to him those

states arose known they were present

known they disappeared

he understood there still more to do and

with the cultivation of that attainment

he confirmed that there is now one of

the one of the things that is a rather

important aspect of these different

things that sorry puto went through with

each one of the dramas is the decision

you decide as soon as you see there's a

distraction to use the six hours or you

decide not to and get caught by it so

you're making continually making a

decision and what to do a lot of people

don't like different aspects of Buddhism

because they say there's no free will

but there is free will you're making a

decision you decide as soon as you

recognize that there's a distraction you

decide what to do with it if the

distraction really catches you

then you've decided not to use the six

arters right then but to go along with

that eventually you'll decide to let go

and use the six R's so you can come back

to your object

meditation so the decision is a very

important part of what you're doing with

the meditation it's a real interesting

thing that when we first start doing the

meditation and we start getting a little

bit cocky we think we can control things

and you have to let go of the desire to

make anything in particular happen your

job as a meditator is just to observe

how mind's attention moves that's it

not to make a decision I want to sit in

misrata or that drama that's the fastest

way to make your restlessness arise you

don't want to get caught up in that so

it's a real important aspect for you to

turning the six ARS into an automatic

process

you'll get to a place you do it so much

of the time you'll get to a place where

your mind will just it will notice that

something's starting to come up and all

of a sudden it's letting go and relaxing

and coming back that's what you want to

develop do it so much that it becomes an

automatic thing as you go into the

deeper drown as it becomes quite handy

that way okay now there's some weird

ideas about the fourth jhana and people

saying that when you practice the fourth

jhana you're no longer able to breathe

your body doesn't breathe anymore

that happens with one pointed

concentration or absorption

concentration it does not happen with

this you'll breathe at a normal pace

your breath will be there so don't don't

get caught up in the different kinds of

meditation

just stay with this particular one

again monk with the complete surmounting

of gross perceptions of form with the

disappearance of gross perceptions of

sensory impact now what this is talking

about because you don't have any feeling

in your body but you still have a body

and a mosquito or an ant walks on you

you will feel it so we're talking about

fine perceptions of the body not gross

perceptions now as you go deeper into

meditation the walking meditation starts

to change a little bit and you'll get to

a place that the only place only thing

that you'll feel when you're walking is

your head and where you have contact

with your feet there's nothing in

between

unless there's contact when the wind

blows and blows your clothes a little

bit you'll feel that contact otherwise

you won't feel it it's kind of weird

actually

but it's kind of nice aware that space

is infinite

sorry food to enter it upon and abide it

in the base of infinite space now you've

been practicing loving-kindness all the

way up through the fourth jhana

the feeling of loving-kindness will

change and you your mind will become

very settled and you'll start to feel

expansion in all the directions at the

same time it's just going out and out

and how it doesn't stop this is called

infinite space and the feeling changes

to a feeling of compassion this is a

natural process you don't have to do

anything

to observe what's happening that's all

you don't have to make a determination I

want this to come up now don't have to

do that it will come up by itself as you

start to go deeper then the feeling will

change again now what you're doing when

you get up to the fourth jhana you've

been practicing loving-kindness

meditation when you start to get into

the aruba dramas the loving-kindness

meditation turns into the brahma vihara

and they happen again all by themselves

and the states in the base of infinite

space the perception of the base of

infinite space and unification of mind

the contact feeling perception for

formations and mind now you still have

the four foundations even though you're

in an a Rupa jhana the four foundations

are still there the enthusiasm decision

energy mindfulness equanimity and

attention these states were defined by

him one by one as they occurred known to

him those states arose known they were

present only disappeared he understood

there still more to go and with the

cultivation of that attainment he

confirmed that there is again by

completely surmounting the base of

infinite space aware that consciousness

is infinite sorry puta entered upon and

abided in the base of infinite

consciousness what happens is you lose

the feeling of the expansion and the

feeling of compassion turns to a feeling

of joy and this is a very toned down joy

it's not a real excited joy then at each

one of the centers you will begin to

notice that there's a kind of flickering

or blinking very very quickly at the

eyes at the ears even mind and what

you're seeing is the arising and passing

away of individual consciousnesses

that's about a hundred thousand or so

who knows but you will be able to notice

this and it's quite interesting

when you start seeing individual

consciousnesses arise and pass away

arise and pass away very very quickly

you are seeing up close in your face

impermanence and it gets kind of

tiresome seeing that because it's always

gonna be there this is a way mind works

and that is suffering

and you're going to see very very

clearly that you have no control this

stuff happens all by itself you are not

there

there's just the observation that's

there and it starts to get real

interesting especially when you're

eating or walking you seeing all of

these different consciousnesses arise

and pass away you might not notice it so

much with the nose or with taste unless

you're in the kitchen doing stuff and

the states in the base of infinite

consciousness the perception of the base

of an infinite consciousness and

unification of mind the contact feeling

perception formations and mind the

enthusiasm decision energy mindfulness

equanimity and attention these states

were defined by him one by one as they

occurred known to him those states arose

no nearer present known they disappeared

he understood there's still more to do

and with the cultivation of that

attainment he confirmed that there is

again monks by completely surmounting

the base of infinite consciousness aware

that there is nothing

sorry puta entered upon and abided in

the base of nothingness when you're

seeing the infinite infinite

consciousnesses and you tell me about

seeing those I'll say okay what's

happening in between each of those

consciousnesses tell me what that is

and eventually you'll get to a place

where mind is not looking outside of

itself anymore

like with consciousnesses it's still

looking out but now mind is just

observing mind what's happening in mind

and people complain because I've just

sitting there and watching nothing but

this actually gets to be one of the more

interesting States to get in when you

get it to nothingness you're the joy

will change to very very strong

equanimity and this is quite interesting

your object of meditation is equanimity

and radiating that to all beings you

don't radiate it it radiates itself and

if you put too much attention on the

equanimity and radiating your mind will

start to get restless and if you don't

put quite enough energy and your mind

will start to get dull and you have to

learn how to balance and you have to

learn how to adjust little tiny bits at

a time so

this particular Jonah is really good at

teaching you the right amount of energy

you need to stay with your object of

meditation and there's all kinds of

interesting things that happen in this

and you'd have to tell me about it I

won't tell you so it's it this is

probably the most fascinating stage of

meditation it's really interesting and

it's kind of fun and you have this very

strong equanimity and people will tell

me they come in and they don't have to

tell me where they are

they say how's it going and the

equanimity just kind of bubbles out of

them and I said everything is fine

it's good

so it's kind of kind of fun doing that

and the states and the base of

nothingness the perception of the base

of nothingness and the unification of

mind the contact feeling perception

formation and mind four foundations of

mindfulness are still there so the four

foundations of mindfulness will take you

all through all of the jhanas up to the

7th jhana the enthusiasm decision energy

mindfulness equanimity and attention

these states were defined by him one by

one as they occurred known to him those

states arose no never present only

disappeared he understood there is still

more and with the cultivation of that

attainment he confirmed that there is

you know when we get into the your mind

will become very settled you'll be able

to sit for an hour or hour and a half

well most most people it's just under an

hour it's like 50 minutes to an hour

without having any distraction in their

mind at all nothing pulls our attention

away there is just observing the

equanimity and radiating that then as

you go deeper you will get into a state

that's like being awake of being asleep

and being aware at the same time and

this is what is called neither

perception nor non-perception when you

get out of that state you reflect on

what happened while you were in that

state it's so subtle that you're not

able to see it but when you reflect on

it you'll be able to see there's shapes

and colors and patterns and things like

that and you need to six out of those

right after that you get into what I

call the exquisite quietness stillness

your mind is just very clear very bright

very alert and you take that mind as

your object of meditation now there

still can be some distractions but is

you'll sit for an hour hour and a half

with nothing there won't be anything

arising at all but then you'll start to

notice that there are some little tiny

vibrations that happen and as soon as

you see those vibrations u6r those

vibrations are links of dependent

origination and you're seeing them

personal you're seeing them up close

you're seeing them in personally I

should say

you'll be able to start sitting for

longer periods of time two hours three

hours four hours when you do that then

when you get up and you do your walking

I want you to walk very quickly and I

want you to walk up and down hills when

you sit that long your blood starts to

settle and you need to get it moving

again and this helps your meditation

very much to start walking like that and

you can walk for as long as you're

comfortable and walk for an hour

whatever so when you get to neither

perception nor non-perception it's it's

a pretty amazing state to be in and you

will see little tiny vibrations now when

you start meditating your mind

flip-flops like this and then as you

start to go through the second jhana

third jhana fourth jhana it stops moving

and then it starts vibrating and as you

go into the Roopa jhanas the vibration

becomes less and less until you can't

really tell whether it's there or not

and that's like being aware and asleep

at the same time when it first starts

happening for you and when you become

familiar with that then you'll see that

your object of meditation is just this

exquisite peaceful calm mind and that's

your object of meditation and there's

only an occasional little tiny vibration

that happens as soon as you notice that

happening the new six art of that

okay

again monks buy completely surmounting

the base of nothingness

sorry puta entered upon and abided in

the base of neither perception nor

non-perception he emerged mindful from

that attainment having done so he

contemplated the states that had passed

ceased and changed that's what I'm

talking about when you get into that

state when you come out of it then you

start reflecting on what you saw while

you were in that and use their six ARS

so indeed the states not having been

come into being having been they

vanished regarding those states he

abided unattracted unrep elde and

dependent detached freed associated with

a mine rid of barriers he understood

there is an escape beyond this and with

the cultivation of that attainment he

confirmed that there is again monks by

completely surmounting the base of

neither perception nor non-perception

sorry puta entered upon and abided in

this cessation of perception and feeling

just like somebody flipped the lights

off

there is no perception there is no

feeling there is no consciousness at

that time

and this is not Nibbana this is still

mundane Nevada this is not the super

mundane Nibbana

yet when you come out of this state you

will see the links of dependent

origination arising and passing away

very quickly and your understanding of

that process is so deep and so profound

that you get into an unconditioned State

because you've let go of all conditioned

all conditions that means letting go of

all of the conditioned states of the

links of dependent origination when you

let go of those then you get into an

unconditioned State you'll be in that

for a period of time when you come out

you will feel a very very strong sense

of relief and you will feel happy

whether you want to be or not

and you'll be you'll have that sense of

release last lasting for a few days so

what happened you've become a sotapanna

then we discuss what else needs to be

done so he abided in the cessation of

perception feeling and consciousness and

his taints were destroyed by his seeing

with wisdom by seeing the links of

dependent origination

that's how sorry Buddha attained our

Ahad ship he emerged mindful from that

attainment having done so he recalled

the states that had passed ceased and

changed so indeed these states not

having been come into being having been

they vanish regarding those states he

abided and attracted and repelled

independent Duty detached free

dissociated with a mind rid of barriers

he understood there is no escape beyond

this and with the cultivation of that

attorney that tainment he confirmed that

there is not that's it monks rightly

speaking were it to be said of anyone he

has attained mastery and perfection and

Noble virtue attained mastery and

perfection and Noble collectiveness

attained mastery and perfection and

noble wisdom attained mastery and

perfection and Noble deliverance it is

of sorry putas indeed that rightly

speaking this should be said monks

rightly speaking were it to be said of

anyone he is the son of the Blessed One

born of the Blessed born of his breast

born of his mouth born of the Dhamma

created by the

and air in the Dhamma not an air in

material things it is of sorry puta

indeed that rightly speaking this should

be said monks the matchless wheel of

dhamma set rolling rather to target is

kept rolling rightly by sorry puta that

is what the Blessed One said the monks

were satisfied and delighted in the

Blessed ones words so that pretty much

lets you know what to expect how the

John is they they go from one to another

when the timing is right you can't force

them you don't try to make anything

happen

you have to let go of all desires that

little tiny longing how many years of

practice have we done you know and you

go I don't want it why isn't it coming

well because you're longing that's why

okay not sure Samaritan may suffering

ones be suffering free and the fear

struck fearless be may the grieving shed

all grief and may all being signed

relief may all being shared this merit

that we've thus acquired for the

acquisition of all kinds of happiness

may beings inhabiting space and earth

divas and Nagas of mighty power share

this merit of ours may they long protect

the Buddha's dispensations

good evening welcome to Dhamma sukha

Meditation Center this evening Bond TV

malarum C will be giving the Dhamma talk

on the majima nakiya number one one one

the ANU pada suta one by one as they

occur and the date here is May the 26th

2013 okay that's what I heard on one

occasion the blessed one was living in

Swati in jeta's grove anathapindika's

park there he addressed the monks thus

monks venerable sir they replied the

Blessed One said this monks sorry puta

is wise sorry puta has great wisdom

sorry puta has wide wisdom

sorry puta has joyous wisdom sorry puta

has quick wisdom

sorry puta has keen wisdom sorry puta

has penetrative wisdom anytime you hear

the words wise or wisdom is talking

about dependent origination

that's what being wise is knowing

dependent origination during half a

month monk sorry puta gained insight in

two states one by one as they occurred

now sorry Buddha's insight in two states

one by one as they occurred was this

here monks quite secluded from sensual

pleasures secluded from unwholesome

states

sorry puta entered upon and abided in

the first jhana which is accompanied by

thinking and examining thought with joy

and happiness born of seclusion and the

states in the first jhana

the thinking the examining thought the

joy the happiness the unification of

mine the contact feeling perception

formations and mind this is the five

aggregates the five aggregates and the

four foundations of mindfulness are just

different ways of talking about the same

thing okay so anytime there's any

mention of the the five aggregates while

you're in jhana it's also saying these

are the four foundations of mindfulness

while you are in the jhana the

enthusiasm decision energy mindfulness

equanimity and attention these states

were defined by him one by one as they

occurred known to him those states arose

known there were present known they

disappeared so he's talking about seeing

impermanence while you're in the jhana

he understood thus so indeed these

states not having been come into being

having been they vanished regarding

those states he abided unattracted he

didn't hold on to anything I'm repelled

he didn't push anything away independent

detached free dissociated that's all

talking about different aspects of anata

of the impersonal nature of this whole

process with a mind rid of barriers

he understood there's an escape beyond

and with the cultivation of that

attainment he he confirmed that there is

one of the reasons that the hindrances

are so important in the practice is

because they are showing you where your

attachments are they're showing you very

clearly where you have this personal

belief in herself these arise because of

breaking precepts at some point in the

past you might ever know what the reason

was for the breaking of the precept you

might not remember because it was five

lifetimes ago and now it manifests it

can be it can be like that but the

hindrances are your best friend the

hindrances show you exactly where your

attachment is and as you use the six R's

and you let it be and you relax and

smile and come back to your object to

meditation that hindrance starts to get

a little bit weaker and a little bit

weaker until finally it fades away when

it fades away it doesn't have enough

strength to come up you are able to or

you will feel a sense of relief you've

let go of an attachment that's quite

nice and then you have joy arising the

joy that arises is it only the only

meditation Joy's that arise are - one of

them is called uplifting joy we're going

to feel very light in your body light in

your

you're staying on your object of

meditation but you feel very good very

light the other kind is called

all-pervading joy and that's just joy

just kind of bubbling out out of every

cell in your entire body it doesn't have

quite as much excitement in it it's just

a real happy feeling and this is the

kind of joy that you experience with the

awakening factors so when you you feel

the relief when you let go of an

attachment then you have this joy arise

at first it's going to be the uplifting

joy feel real light and that will fade

away by itself now if you try to make

the joy last longer you'll make it go

away very quickly you stay with your

object to meditation and allow the joy

to be there for as long as it wants to

be there right after that you have a

very strong feeling of tranquility and

ease in your body and in your mind your

mind just kind of stays on your object

of meditation without much effort at all

you can still have thoughts and there

can still be a little bit of distraction

that starts to pull your attention away

but your mindfulness is sharp at that

time so you'll be able to six art

immediately and come back and you have

the unification of mind your mind is

very much unified but not in a rigid way

in a very natural way and Pali they call

it ACOG at

and there they're always talking about

one pointed concentration when they're

talking about e cogito but actually iike

gah

means tranquil tranquility so you can

say your mind is unified you can say

your mind is very tranquil or you can

say it's very collected I like the word

collected the best because that

encompasses all of those your mind is

composed your mind stays on your object

of meditation without over concentrating

okay

again monks with the stilling of

thinking and examining thought sari puta

entered upon and abided in the second

drama which has self-confidence and

stillness of mind without thinking and

examining thought with joy and happiness

born of collectiveness when you get to

the second drama the second drama is the

one the the drama that's called noble

silence because you let go of the mental

verbalizing and your mind becomes very

still and at ease and with that you

start to get confidence and you start

thinking yeah I think I know what I'm

doing here this this really it works it

makes sense so you have a lot of

confidence and that carries over into

your daily activities too you start to

have more confidence in everything that

you're doing the joy you experience is

much stronger and you feel like you're

starting to float now in Indonesia we

had two people that actually did they

floated we didn't tell you about that

when did we

and it's because of the joy it's because

of the the uplifting feeling when that

fades away you feel the tranquility is

stronger you're able to stay on your

object of meditation for a longer period

of time

so it's a real a real nice state to be

in

and the states in the second jhana the

self-confidence the joy the happiness

the unification of mine the contact

feeling perception formations and mine

there's the four foundations of

mindfulness again that's the five

aggregates the reason they use the word

contact instead of body is because when

you get up into the higher dramas you

don't feel your body unless there is

contact so that's why they did this the

enthusiasm decision energy mindfulness

equanimity and attention these states

were defined by him one by one as they

occurred known to him the states arose

known they were present known they

disappeared he understood there still

more to do and with the cultivation of

that attainment he confirmed that there

is so you know that you're progressing

you're starting to get pretty happy with

your progress because you're actually

seeing some it's pretty amazing because

when I was I practiced straight

Vipassana for twenty years and the first

retreat I think I experienced joy one

time but the teacher didn't really

understand what I was experiencing it

because I couldn't explain it very well

and

with straight Vipassana you have a

tendency to get very serious with your

practice and you have a tendency to put

too much energy and too much effort into

your practice this will all happen very

nicely by itself you don't have to quote

make it happen all you have to do is

stay on your object of meditation and

6ar and keep backing away

don't push to make anything happen if

you start pushing you start to get a

little restless when you get restless

then you get frustrated then you have

doubt come up all of those so the the

biggest test for you with the meditation

at first is how well you can back away

and still watch without trying to

control without trying to make anything

in particular happen so it's it gets to

be a real interesting practice because

you feel and in just a couple of days

you feel like you're starting to

progress when I practice straight

Vipassana the first retreat I did after

a month I was wondering if there was

ever going to be any progress after a

month

and even to this day when I go and talk

to people that practice straight through

pass onna and tell them that in two or

three days they can have real progress

they don't believe it I mean I have some

friends in the Vipassana community that

have been doing it for 30 or 35 years

and they still they're stuck they've hit

a plateau every year they do a retreat

sometimes a month or so and they they

have this preconceived idea of what

they're supposed to be experiencing so

that's all they experience and if if you

were to stay here for a month I would be

hard-pressed to give you any more than I

can give you in two weeks it's just you

need to do the practice that's all

again with the fading away of joy

sorry puta abided in equanimity mindful

and fully aware still feeling happiness

with the body he entered upon and abided

in the third round on account of which

noble ones announced he has a pleasant

abiding who has equanimity and is

mindful when you get to the third jhana

you don't experience joy anymore but you

feel very comfortable in your mind and

in your body and if there's a sound it's

not going to make your mind shake you

just hear it and it's there and you

don't pay much attention to it as you

let go of tension in your mind you start

to let go of tension in your body when

you let go of tension in your body you

start to lose sensation in your body

like you're sitting and you don't feel

your hands or your leg just disappears

or a shoulder or whatever this is a

natural process if there's contact you

will feel it but you're not going to

have the aches and pains coming up so

much

eventually you get to a place where the

the radiation and your heart disappears

in your heart and it comes up into your

head when that happens you don't want to

push it back down you want to let it

stay in your head and you tell me tell

me about that in in the interview and

I'll give you other instructions the

third jhana is definitely a very nice

jhana to be in because you have full

awareness of everything around you you

will hear the clock but if you don't pay

attention to it it doesn't matter

whether it's there or not you will still

hear sounds around you you will still be

able to feel if there's a bugger and

said and said insect walking on you but

your mind is very still your mind is

peaceful and this is where you start

sitting for a little bit longer periods

of times you can sit as long as your

meditation is good sit as long as you're

comfortable with it now if you start

sitting longer and you get up and start

doing your walking meditation walk at a

normal pace but walk longer walk 400

30 minutes 40 minutes like that

so you get some exercise and you get

some your blood circulating that's

that's a real good thing and that helps

your meditation but you want to make

sure that you stay with your object of

meditation while you're doing your

walking 6r if there's any distraction

now have you have you been giving them

daily activities okay when your daily

activities you're doing your daily

activities please stay with your

spiritual friend or well stay with your

object of meditation let's put it that

way it doesn't matter what you're doing

it doesn't matter if you're walking or

sitting or going to the bathroom or

eating or doing your your chore in the

day whatever it happens to be stay with

your object of meditation keep it going

all the time and this is one of the

reasons that I want you to keep

practicing smiling the more you smile

the easier it is to recognize when

you're not and that improves your

mindfulness infinity

and like I said last night I get

criticized for telling people to smile

and it's it's actually kind of funny

because the meditation is about having

wholesome states arise and what kind of

wholesome states do you have when you

have a grumpy face right but it's a

natural expression to be light and when

you're doing this practice and smiling

with your mind and in your heart and

with your face it's a real important

aspect of the teaching that's why the

Buddha said were the happy ones right so

okay these states were defined by him

one by one as they occurred known to him

those states arose known they were

present known me disappeared he

understood there's still more to do and

with the cultivation of that attainment

he confirmed that there is again monks

with the abandoning of pleasure and pain

with the previous disappearance of joy

and grief sorry puta entered upon and

abided in the fourth jhana which has

neither pain nor pleasure and purity of

mindfulness due to equanimity when you

get to the fourth jhana you will not

feel your body at all unless there's

contact and the equanimity that you

experience is very strong your mind is

just so when you when you get to the

fourth jhana come and talk to me and I

will change your your meditation a

little bit

the equanimity the fourth jhana there's

actually four different aspects of the

fourth jhana and these are called the

Aruba jhanas and that is and we'll go

over these that is infinite space

infinite consciousness nothingness

neither perception nor non-perception so

there's real strong equanimity in each

one of the group pajamas because that's

part of the fourth job and the fourth

jhana is when you get to the fourth

jhana it's when I will tell you that you

are an advanced meditator so

and generally it doesn't take very long

to get into the fourth gem in a few days

and the states in the fourth drama the

equanimity the neither painful nor

pleasant feeling the mental unconcerned

due to tranquility the purity of

mindfulness unification of mine the

contact feeling perception formations

and mind the enthusiasm decision energy

mindfulness equanimity and attention

these states were defined by em one by

one as they occurred known to him those

states arose known they were present

known they disappeared

he understood there still more to do and

with the cultivation of that attainment

he confirmed that there is now one of

the one of the things that is a rather

important aspect of these different

things that sorry puto went through with

each one of the dramas is the decision

you decide as soon as you see there's a

distraction to use the six hours or you

decide not to and get caught by it so

you're making continually making a

decision and what to do a lot of people

don't like different aspects of Buddhism

because they say there's no free will

but there is free will you're making a

decision you decide as soon as you

recognize that there's a distraction you

decide what to do with it if the

distraction really catches you

then you've decided not to use the six

arters right then but to go along with

that eventually you'll decide to let go

and use the six R's so you can come back

to your object

meditation so the decision is a very

important part of what you're doing with

the meditation it's a real interesting

thing that when we first start doing the

meditation and we start getting a little

bit cocky we think we can control things

and you have to let go of the desire to

make anything in particular happen your

job as a meditator is just to observe

how mind's attention moves that's it

not to make a decision I want to sit in

misrata or that drama that's the fastest

way to make your restlessness arise you

don't want to get caught up in that so

it's a real important aspect for you to

turning the six ARS into an automatic

process

you'll get to a place you do it so much

of the time you'll get to a place where

your mind will just it will notice that

something's starting to come up and all

of a sudden it's letting go and relaxing

and coming back that's what you want to

develop do it so much that it becomes an

automatic thing as you go into the

deeper drown as it becomes quite handy

that way okay now there's some weird

ideas about the fourth jhana and people

saying that when you practice the fourth

jhana you're no longer able to breathe

your body doesn't breathe anymore

that happens with one pointed

concentration or absorption

concentration it does not happen with

this you'll breathe at a normal pace

your breath will be there so don't don't

get caught up in the different kinds of

meditation

just stay with this particular one

again monk with the complete surmounting

of gross perceptions of form with the

disappearance of gross perceptions of

sensory impact now what this is talking

about because you don't have any feeling

in your body but you still have a body

and a mosquito or an ant walks on you

you will feel it so we're talking about

fine perceptions of the body not gross

perceptions now as you go deeper into

meditation the walking meditation starts

to change a little bit and you'll get to

a place that the only place only thing

that you'll feel when you're walking is

your head and where you have contact

with your feet there's nothing in

between

unless there's contact when the wind

blows and blows your clothes a little

bit you'll feel that contact otherwise

you won't feel it it's kind of weird

actually

but it's kind of nice aware that space

is infinite

sorry food to enter it upon and abide it

in the base of infinite space now you've

been practicing loving-kindness all the

way up through the fourth jhana

the feeling of loving-kindness will

change and you your mind will become

very settled and you'll start to feel

expansion in all the directions at the

same time it's just going out and out

and how it doesn't stop this is called

infinite space and the feeling changes

to a feeling of compassion this is a

natural process you don't have to do

anything

to observe what's happening that's all

you don't have to make a determination I

want this to come up now don't have to

do that it will come up by itself as you

start to go deeper then the feeling will

change again now what you're doing when

you get up to the fourth jhana you've

been practicing loving-kindness

meditation when you start to get into

the aruba dramas the loving-kindness

meditation turns into the brahma vihara

and they happen again all by themselves

and the states in the base of infinite

space the perception of the base of

infinite space and unification of mind

the contact feeling perception for

formations and mind now you still have

the four foundations even though you're

in an a Rupa jhana the four foundations

are still there the enthusiasm decision

energy mindfulness equanimity and

attention these states were defined by

him one by one as they occurred known to

him those states arose known they were

present only disappeared he understood

there still more to go and with the

cultivation of that attainment he

confirmed that there is again by

completely surmounting the base of

infinite space aware that consciousness

is infinite sorry puta entered upon and

abided in the base of infinite

consciousness what happens is you lose

the feeling of the expansion and the

feeling of compassion turns to a feeling

of joy and this is a very toned down joy

it's not a real excited joy then at each

one of the centers you will begin to

notice that there's a kind of flickering

or blinking very very quickly at the

eyes at the ears even mind and what

you're seeing is the arising and passing

away of individual consciousnesses

that's about a hundred thousand or so

who knows but you will be able to notice

this and it's quite interesting

when you start seeing individual

consciousnesses arise and pass away

arise and pass away very very quickly

you are seeing up close in your face

impermanence and it gets kind of

tiresome seeing that because it's always

gonna be there this is a way mind works

and that is suffering

and you're going to see very very

clearly that you have no control this

stuff happens all by itself you are not

there

there's just the observation that's

there and it starts to get real

interesting especially when you're

eating or walking you seeing all of

these different consciousnesses arise

and pass away you might not notice it so

much with the nose or with taste unless

you're in the kitchen doing stuff and

the states in the base of infinite

consciousness the perception of the base

of an infinite consciousness and

unification of mind the contact feeling

perception formations and mind the

enthusiasm decision energy mindfulness

equanimity and attention these states

were defined by him one by one as they

occurred known to him those states arose

no nearer present known they disappeared

he understood there's still more to do

and with the cultivation of that

attainment he confirmed that there is

again monks by completely surmounting

the base of infinite consciousness aware

that there is nothing

sorry puta entered upon and abided in

the base of nothingness when you're

seeing the infinite infinite

consciousnesses and you tell me about

seeing those I'll say okay what's

happening in between each of those

consciousnesses tell me what that is

and eventually you'll get to a place

where mind is not looking outside of

itself anymore

like with consciousnesses it's still

looking out but now mind is just

observing mind what's happening in mind

and people complain because I've just

sitting there and watching nothing but

this actually gets to be one of the more

interesting States to get in when you

get it to nothingness you're the joy

will change to very very strong

equanimity and this is quite interesting

your object of meditation is equanimity

and radiating that to all beings you

don't radiate it it radiates itself and

if you put too much attention on the

equanimity and radiating your mind will

start to get restless and if you don't

put quite enough energy and your mind

will start to get dull and you have to

learn how to balance and you have to

learn how to adjust little tiny bits at

a time so

this particular Jonah is really good at

teaching you the right amount of energy

you need to stay with your object of

meditation and there's all kinds of

interesting things that happen in this

and you'd have to tell me about it I

won't tell you so it's it this is

probably the most fascinating stage of

meditation it's really interesting and

it's kind of fun and you have this very

strong equanimity and people will tell

me they come in and they don't have to

tell me where they are

they say how's it going and the

equanimity just kind of bubbles out of

them and I said everything is fine

it's good

so it's kind of kind of fun doing that

and the states and the base of

nothingness the perception of the base

of nothingness and the unification of

mind the contact feeling perception

formation and mind four foundations of

mindfulness are still there so the four

foundations of mindfulness will take you

all through all of the jhanas up to the

7th jhana the enthusiasm decision energy

mindfulness equanimity and attention

these states were defined by him one by

one as they occurred known to him those

states arose no never present only

disappeared he understood there is still

more and with the cultivation of that

attainment he confirmed that there is

you know when we get into the your mind

will become very settled you'll be able

to sit for an hour or hour and a half

well most most people it's just under an

hour it's like 50 minutes to an hour

without having any distraction in their

mind at all nothing pulls our attention

away there is just observing the

equanimity and radiating that then as

you go deeper you will get into a state

that's like being awake of being asleep

and being aware at the same time and

this is what is called neither

perception nor non-perception when you

get out of that state you reflect on

what happened while you were in that

state it's so subtle that you're not

able to see it but when you reflect on

it you'll be able to see there's shapes

and colors and patterns and things like

that and you need to six out of those

right after that you get into what I

call the exquisite quietness stillness

your mind is just very clear very bright

very alert and you take that mind as

your object of meditation now there

still can be some distractions but is

you'll sit for an hour hour and a half

with nothing there won't be anything

arising at all but then you'll start to

notice that there are some little tiny

vibrations that happen and as soon as

you see those vibrations u6r those

vibrations are links of dependent

origination and you're seeing them

personal you're seeing them up close

you're seeing them in personally I

should say

you'll be able to start sitting for

longer periods of time two hours three

hours four hours when you do that then

when you get up and you do your walking

I want you to walk very quickly and I

want you to walk up and down hills when

you sit that long your blood starts to

settle and you need to get it moving

again and this helps your meditation

very much to start walking like that and

you can walk for as long as you're

comfortable and walk for an hour

whatever so when you get to neither

perception nor non-perception it's it's

a pretty amazing state to be in and you

will see little tiny vibrations now when

you start meditating your mind

flip-flops like this and then as you

start to go through the second jhana

third jhana fourth jhana it stops moving

and then it starts vibrating and as you

go into the Roopa jhanas the vibration

becomes less and less until you can't

really tell whether it's there or not

and that's like being aware and asleep

at the same time when it first starts

happening for you and when you become

familiar with that then you'll see that

your object of meditation is just this

exquisite peaceful calm mind and that's

your object of meditation and there's

only an occasional little tiny vibration

that happens as soon as you notice that

happening the new six art of that

okay

again monks buy completely surmounting

the base of nothingness

sorry puta entered upon and abided in

the base of neither perception nor

non-perception he emerged mindful from

that attainment having done so he

contemplated the states that had passed

ceased and changed that's what I'm

talking about when you get into that

state when you come out of it then you

start reflecting on what you saw while

you were in that and use their six ARS

so indeed the states not having been

come into being having been they

vanished regarding those states he

abided unattracted unrep elde and

dependent detached freed associated with

a mine rid of barriers he understood

there is an escape beyond this and with

the cultivation of that attainment he

confirmed that there is again monks by

completely surmounting the base of

neither perception nor non-perception

sorry puta entered upon and abided in

this cessation of perception and feeling

just like somebody flipped the lights

off

there is no perception there is no

feeling there is no consciousness at

that time

and this is not Nibbana this is still

mundane Nevada this is not the super

mundane Nibbana

yet when you come out of this state you

will see the links of dependent

origination arising and passing away

very quickly and your understanding of

that process is so deep and so profound

that you get into an unconditioned State

because you've let go of all conditioned

all conditions that means letting go of

all of the conditioned states of the

links of dependent origination when you

let go of those then you get into an

unconditioned State you'll be in that

for a period of time when you come out

you will feel a very very strong sense

of relief and you will feel happy

whether you want to be or not

and you'll be you'll have that sense of

release last lasting for a few days so

what happened you've become a sotapanna

then we discuss what else needs to be

done so he abided in the cessation of

perception feeling and consciousness and

his taints were destroyed by his seeing

with wisdom by seeing the links of

dependent origination

that's how sorry Buddha attained our

Ahad ship he emerged mindful from that

attainment having done so he recalled

the states that had passed ceased and

changed so indeed these states not

having been come into being having been

they vanish regarding those states he

abided and attracted and repelled

independent Duty detached free

dissociated with a mind rid of barriers

he understood there is no escape beyond

this and with the cultivation of that

attorney that tainment he confirmed that

there is not that's it monks rightly

speaking were it to be said of anyone he

has attained mastery and perfection and

Noble virtue attained mastery and

perfection and Noble collectiveness

attained mastery and perfection and

noble wisdom attained mastery and

perfection and Noble deliverance it is

of sorry putas indeed that rightly

speaking this should be said monks

rightly speaking were it to be said of

anyone he is the son of the Blessed One

born of the Blessed born of his breast

born of his mouth born of the Dhamma

created by the

and air in the Dhamma not an air in

material things it is of sorry puta

indeed that rightly speaking this should

be said monks the matchless wheel of

dhamma set rolling rather to target is

kept rolling rightly by sorry puta that

is what the Blessed One said the monks

were satisfied and delighted in the

Blessed ones words so that pretty much

lets you know what to expect how the

John is they they go from one to another

when the timing is right you can't force

them you don't try to make anything

happen

you have to let go of all desires that

little tiny longing how many years of

practice have we done you know and you

go I don't want it why isn't it coming

well because you're longing that's why

okay not sure Samaritan may suffering

ones be suffering free and the fear

struck fearless be may the grieving shed

all grief and may all being signed

relief may all being shared this merit

that we've thus acquired for the

acquisition of all kinds of happiness

may beings inhabiting space and earth

divas and Nagas of mighty power share

this merit of ours may they long protect

the Buddha's dispensations