From: https://youtube.com/watch?v=5Zq5prjYxIg

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

[Music]

so today is July 18 2017 we're here with

ponte van Laar MZ at the Dhamma sukha

Meditation Center and tonight he'll be

doing the majjhima nikaya

number 44 the true livid Allah suta thus

if I heard on one occasion the blessed

one was living in rajagaha at the bamboo

grove with a squirrel sanctuary what

would it be like to be in a squirrel

sanctuary

those guys are bold and they'll gated

and crawl all over you and all kinds of

things then the lay follower v Sokka

went to the mikuni Medina after paying

homage to her he sat down at one side

and asked her a question da Medina and

the Sokka were man and wife and he was

going to see the Buddha about everyday

and he started practicing meditation

when he came back from one day his wife

would always go out and greet him but

this time he just walked by her and he

thought that was rather strange

and then she had the meal prepared and

he didn't speak and then when it had

time to go to bed he went and laid in

the bed and she laid down beside him and

he got up laid on the floor

she laid down beside him on the floor

he got up then he went back into the bed

and she thought that he was really angry

with her so he says she said what seems

to be the problem

and he said well today when I was

meditating I became a non egami

so we can live together as brother and

sister but no more I'm not interested in

any more kind of sexual activity and he

said that he would he was a very wealthy

merchant and he said well you can take

the house and live here if you want or

do whatever you think if you want to

live here with me we have to be like

brother and sister and she had a real

secret desire to become a nun so he

asked permission if he could become a

nun and he said yes so she became a nun

and a few months later she became an are

hot and then he would go and visit her

at the monastery and ask her questions

and that's what this is all about

lady identity identity is said what is

called identity by the Blessed One

she was the foremost become me like

sorry puto was for most the the first

chief disciple she was the first chief

disciple for the bhikkhunis she was very

intelligent friend Visakha these five

aggregates affected by craving and

clinging are called identity by the

Blessed one that is material form

aggregate affected by craving and

clinging the feeling aggregate affected

by craving and clinging the perception

aggregate affected by craving and

clinging the formations aggregate

affected by craving and clinging and the

consciousness anger to be affected by

craving and clinging these five

aggregates affected by craving and

clinging are called identity by the

Blessed one when somebody becomes a Nara

hot they still have the five aggregates

but they're not affected by craving and

clinging so there's no attachment in

their saying good lady the lay follower

Visakha delighted and rejoiced in the

bikuni da Medina's words then he asked

her a further question lady origin of

identity origin of identity has said

what is called the origin of identity by

the blood

one friend Visakha it is craving which

brings renewal of being and is

accompanied by delight and lust and

delights in this and that that is

craving for sensual pleasures craving

for being and craving for non being this

is called the origin of identity by the

Blessed one lady cessation of identity

cessation of identity as said what is

called the cessation of identity if you

haven't recognized this already this is

the Four Noble Truths that he's talking

or if she's talking about and he's

asking about friendís haka it is the

remain girlis fading away and seizing

the giving up relinquishing letting go

relaxing and rejecting of that same

craving this is called the cessation of

identity by the Blessed one lady the way

leading to the cessation of identity the

way leading to the cessation of identity

has said what is called the way leading

to the cessation of identity by the

Blessed one friend v Sokka it is just

this Noble Eightfold Path that is now

what they what they do with the Noble

Eightfold Path is they say that

right this and right that and it's kind

of restricting when you look at it that

way so I changed the word from right to

harmonious so they say right view

I say harmonious perspective what is a

harmonious perspective seeing that

everything is impersonal that means

letting go of craving and that's what

right view or harmonious perspective

actually is in the later editions of

baku bootys magellanic iya he says the

next one is right intention and I don't

agree with that very much and I call it

harmonious imaging what kind of image do

you hold about yourself do you hold a

vision an image of being prosperous or

poor you hold an image of sadness or

happiness

so using harmonious imaging is a lot

closer to the actual Pali then right

intention is right intention kind of

makes it personal

there is decisions that you have to make

when you're doing the practice and the

decisions you make as are whether to use

the six RS or not because you don't use

them with every distraction that comes

up only when your attention gets pulled

away from your object of meditation then

you use the six R's and you have to make

sure that you use all of the six artists

now we're going to get into that and a

little bit with right effort so I'll

talk about that a little bit more and

the next thing they say they're the next

fold of the fold path they call it right

speech and I think this is very much

misunderstood because it's just on the

surface level so I call it harmonious

communication who do you talk with more

than anyone else in the world yourself

are you in harmony with yourself or are

you critical towards yourself because

you make a mistake

now everybody makes a mistake and it's

alright to make a mistake but the trick

is you have to learn from your mistake

and don't do it again and how much does

your mind come down on yourself because

you're not as perfect as you think you

should be so you have to develop your

harmonious communication about yourself

and some people can call that as well

you're really conceited do you think

about yourself in positive terms but

this is very highly personal and being

able to watch your mind and not

criticize yourself if you make a mistake

forgive yourself for making on this date

continue on the next fold of the

Eightfold Path they call it right action

and they always define that as not

killing other beings and not having

anything to do with poisons and that

sort of thing but I call this harmonious

movement when you have something come up

that's difficult you have a tendency to

rush to it and do something with it

say sloth and torpor and you'd have to

watch that movement and make sure you're

in harmony with it okay now I got caught

by this sloth and

or the restlessness this don't try to do

things too fast if you try to do two

things and things too fast you're going

to get a headache that's always the way

you tell when you're doing trying too

hard and that's when you need to develop

your sense of humor you've heard me say

that before I'll give you an example of

something that happened to me years ago

I was living in Hawaii I was a layman I

was living in Hawaii and this guy was

talking about building his house and he

said he needed some help so I said okay

I'll help you I'm not getting paid I'm

showing up and I'm doing whatever needs

to be done right

big old build a wall whatever it had to

be no problem but before long he started

thinking he was my boss and it started

to get me a little bit angry so I told I

listened to him I didn't argue with him

I just listened to him and I right at

the end of the day he said something

like he was my boss and I got angry

and I kept on thinking that that silly

man he doesn't understand that I'm

helping him I'm not his employee to boss

around and I kept the having that same

thought come of up over and over again

as I was walking up the hill to go to my

truck and I'm digging my heels in the

ground and I'm really given in what for

you silly you're stupid for thinking

this and then it dawned on me that he

really honestly thought he was my boss

and I started to laugh and I looked at

what happened to my mind all of a sudden

that I don't like disappeared and then

there was just this anger and it was

impersonal so I thought well do I want

to hang on to this anger no I mean I'm

in paradise why do I need anger for let

it go and my mind became very clear and

I learned from that that ah that's a

fast way to let go of your attachments

because your mind goes from I'm that I

don't like it too well it's only that

well if it's only that who wants to

carry that around with them

so this had to do with right speech and

right move are harmonious movement

because I didn't try to push it away and

stop it from happening I just allowed it

to be there but I laughed and then it

disappeared disappeared by itself the

next fold of the Eightfold Path they

call it right livelihood

and I call it harmonious lifestyle

you have to be careful what you put in

front of your mind

if you well for instance this one woman

and in Malaysia she came to me and she

told me that she was having really bad

dreams nightmares so I asked her why she

thought she is having nightmares she

said I don't know but it always seems to

happen after I go to the movies well

what kind of movies do you watch I love

horror stories and I said well stop

going to those movies and she said but I

love them I love that and I said well

don't come to me when you have

nightmares that she was putting this

fear in her mind and her mind just

didn't rest I'm brought up these

nightmares eventually she did stop and

she didn't have any problem with them

anymore

when I was in Kyrgyzstan there was one

woman that since she was a little child

she's sleepwalk and she'd been doing it

for years and I felt that she had an

awful lot of fear but she didn't know

what the fear was of so the way you

overcome fear and in Buddhist tradition

is by thinking about our reciting the

good qualities of the Buddha and so I

had a sister had some beans and I gave

them to her and said you have to do

recite that of all hundred-and-eight so

she did that in the morning in the

evening and then I told her that she had

to forgive herself for having fear

then three or four days later I don't

remember exactly when it was she came to

me and she said tonight was the first

night I slept all the way through

without having these scary dreams and

sleepwalking and as far as I know she

still does not have that problem anymore

but I told her to keep on reciting the

good qualities of the Buddha the nine

qualities so that's a right lively

lifestyle change the things that are

hard and this is the one thing that I

really questioned when I was reading

about the Buddha giving the the five

ascetics here in his first talk when he

talked about the full path and it's

always defined as no killing no selling

poisons and things like that no using

weapons to harm other beings but I

started thinking about that now these

were ascetics that were very serious

about that and they weren't gonna be

killing other beings or doing anything

with poisons

so there had to be something other than

the definition that's given in the

standard standard thing that's why I

started thinking about lifestyle and

their lifestyle was wholesome and they

went out on arms round and they did all

of these kind of things that were very

wholesome when you go out on the homes

round you should be focusing on loving

kindness just radiating loving kindness

to all beings now because I was I was

generous by nature I was always sharing

things with other people but when I

became a monk then I really started

focusing on sharing loving kindness with

other people and I would get real blowy

at the end of an alms round and when I

was doing that and Burma I started out

by just going to four four households

and somebody would see us I was with

another month committee they would see

us on alms round and asked if we'd go by

their house and about a week who are

going to fifteen different households

and I was getting so much food that I

had trouble carrying it and the last

place that we went to before we went to

the monastery was just across the road

thankfully because they always gave us a

lot of food and they were really really

happy every time they saw us coming

I am quite often they've given me one of

those big papayas and weighs two or

three pounds well if that would have

been on the first of the all's around I

wouldn't made it but I had to carry a

bag for the extra food and I always had

enough food for four or five months

because I was at that monastery which

was a meditation centre we just took all

the food and gave it to them and then

let them distribute it with everybody

else and before long there was a lot of

monks that were coming in just watching

me walk in and talking about how bright

my face was and how nice it was and that

sort of thing and I thought that was

kind of odd because I thought all monks

were supposed to be acting like that but

apparently they didn't but your face

does become very bright when you're

truly practicing loving-kindness and

radiating to each family as we went

there and sometimes they'd ask us to

come in and sit down for a minute and

then give us something to drink because

we didn't go out on arms round till

about 8:30 in the morning which is

incredibly late and it's real hot by

that time in Burma so carrying eight or

nine pounds of food I got my exercise

that let's put it that way but I've

always had very good food karma and when

I've won

of the new year's at that monastery

there would be temporary ordinations and

there'd be like four or five hundred

monks and nuns that came and they

temporarily ordained so and it was like

the hottest time of the year so the head

monk suggested that I go up to my mu

which was up in the hills and I was

quite a bit cooler and that way there

was more room for the other other monks

and nuns and it was as I don't remember

the name of the village that I was in

but it was outside a menu a little bit

but I went on alms round every day and I

always came back with enough food for

five other monks me personally and they

were very poor and they would rather

give the food to a monk and not eat that

not make the merit of giving food to the

monk now the rule is that as soon as you

as soon as you finish eating then you're

supposed to throw the food out but I

couldn't do it so I'd put the food that

we didn't eat on a tray and I'd carry it

back down to the village

and just set it in front of a house and

the other villagers would come and get

food but sometimes they they could only

afford to give me one potato chip or a

peanut that was a big day when there was

a peanut but it was plenty of food and I

got criticized pretty heavily for doing

that because quote that's against the

rules but I couldn't see wasting all

that food especially in such a poor

poorer village and that's part of four

monks that's part of right lifestyle

okay the next fold of the Eightfold Path

is right effort and I call that

harmonious practice because this is the

key to the meditation and according to

the books there's four parts to right

effort you recognize when your mind is

unwholesome what is unwholesome mean it

means something that you're taking

personally it means a distraction then

you release that distraction butan then

that's the second part of right effort

so I put you release that by not keeping

your attention on it which is very much

different than Vipassana and the way

they teach it it's not get involved in

the content of whatever that distraction

is and relax

then bring up something wholesome so I

say smile make your mind light and bring

that smiling by mind back to your object

of meditation and the last part is

repeat staying with your object the

meditation for as long as you can that's

right effort so I call this harmonious

practice because this is the true

practice of meditation and again most

people don't have that relaxed step and

without the relaxed step you're bringing

the craving back to your object to

meditation and that takes you off of the

path that the Buddha taught so the next

part our next fold of the full path is

they call it right mindfulness I call it

harmonious observation remember to

observe how lines attention moves from

one thing to another how does it happen

now if you keep that in mind you'll get

to see more and more closely how it

actually how this process of dependent

origination actually does occur and

you'll go deeper faster when you use

that relaxed step so this is a

harmonious observation and of course the

last they call it right concentration

and

that word is very much misunderstood so

I call it a harmonious collectiveness

what is collectiveness it's a kind of

concentration but I don't want it mixed

up with one point in concentration where

there's no relaxed step mine that is

very composed a mind that is still and a

mind that's light very much at ease so

this is the Eightfold Path every time

you use the six hours you're practicing

the entire Eightfold Path at that time

every time you smile you're practicing

the entire Eightfold Path at that time

so you're practicing lead full path

whether you actually realize it or not

when you're following the directions the

way that I were giving them lady is that

craving and clinging the same as the

five aggregates affected by craving and

clinging or is the craving and clinging

something apart from the five aggregates

affected by craving and clinging friend

Visakha that craving and clinging his

knees are the same as these five Agra

it's affected by craving and clinging

nor is craving and clinging something

apart from the five aggregates affected

by craving and clinging it is the desire

and lust in regard to the five

aggregates affected by craving and

clinging that is the craving and

clinging there now then this is a

misunderstood thing and in in Pali they

call it Chanda and what that basically

means is pointing your mind and the

wholesome direction so you can call it a

wholesome desire you want to attain

nirvana okay that's a wholesome desire

you don't think it over and over and

over again you just know that now I'm

pointing my mind towards Nirvana and

pointing my mind towards the wholesome

and the more you point your mind towards

the wholesome the more wholesome your

mind becomes okay identity view how does

identity view come to be here friend

Asaka an untaught ordinary person who

has no regard for noble ones and is

unskilled and undisciplined in their

Dhamma and that basically means monks

that haven't had an attainment but they

know the Dhamma who has no regard for

excuse me that that wasn't it's no

regard for true men as monks that don't

they they follow the Dhamma very closely

but they have

any attainment and is unskilled and

undisciplined in their Dhamma

regards material form his self or self

as possessed of material form or

material form as in self or self as in

material form he regards feeling as self

or self as possessed of feeling or

feeling as in self herself as in feeling

he regards perception as self herself is

possessed of perception or perception

has inner self or self as in perception

he regards formations as self herself as

possessed of formations or formations as

in self or self as in formations he

regards consciousness as self or self as

possessed of consciousness or

consciousness as in self or self as in

consciousness this is how identity view

comes to be lady

how does identity view not come to be

friend Visakha well-taught noble

disciple who has regard for the noble

ones the noble ones here are monks that

have either jhana or have some kind of

attainment so DiPalma sakagami

like that and is killed and disciplined

in their Dhamma who has regard for true

men and his guild and disciplined in

their Dhamma does not regard material

form as self herself as possessed of

material form or material form as in

self for self is in material form he

does not regard feeling as self or self

as possessed of feeling or feeling as in

self for self as in feeling he does not

regard perception as self or self as

possessed of perception or perception as

in self for self as in perception he

does not regard formations as self

herself as possessed of formations or

formations as in self for self as in

formations he does not regard

consciousness as self or self as

possessed of consciousness or

consciousness as in self or self as in

consciousness that is how identity view

does not come to be

lady what is the noble eightfold path my

friend be Sokka it is just this normally

full path that is harmonious perspective

harmonious imaging harmonious

communication harmonious movement

Armonia slight lifestyle harmonious

effort harmonious mindfulness and

harmonious collectiveness lady is the

Eightfold Path conditioned or

unconditioned friend Visakha the Noble

Eightfold Path is conditioned lady are

the three aggregates included by the

Noble Eightfold Path or is the Noble

Eightfold Path included by the three

aggregates the three aggregates are not

included in the Noble Eightfold Path

friendly Sokka but the Eightfold Path is

included by the three aggregates

harmonious communication harmonious

movement and harmonious lifestyle these

states are included in the aggregate of

virtue the way I gave you the full path

you're using that in the meditation and

this has been a fight that's been going

on for over 2