From: https://youtube.com/watch?v=ftg3Tmnlh1k

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

[Music]

this is I heard on one occasion the

blessed one was wandering in the

magadhan country and eventually Wright

arrived at rajagaha there he went to the

Potter bagua and said to him if it's not

inconvenient for you by Allah I will

stay one night in your workshop it's not

inconvenient for me venerable sir but

there is a homeless one already staying

there if he agrees this on

[Music]

okay if he agrees then stay as long as

you like venerable sir

now there was a Klansman named kuku sati

who had gone forth from the home life

into homelessness out of faith in the

blessed one and on that occasion he was

already staying in the Potters workshop

the blessed one went to the venerable

kuku sati and said to him if it's not

inconvenient for you monk I will stay

one night in the workshop the Potters

workshop is large enough friend let the

venerable one stay as long as he likes

then the Blessed one entered the Potters

workshop and prepared a spread of grass

at one end and sat down folding his legs

crosswise setting his body erect

establishing mindfulness in front of him

the Blessed One spent most of the night

seated in meditation and the venerable

cuckoo sati

also spent most of the night seated in

meditation then the Blessed one thought

this clansmen conducts himself in a way

that inspires confidence suppose I were

to question him so he asked the

venerable puku sati under whom have you

gone forth monk who is your teacher

whose dhamma do you profess friend there

is the recluse the recluse Gautama the

son of the sake ins who went forth from

this Archaean clan now a good report of

that blessed Gautama has been spread to

this effect

that the blessed one is accomplished

fully awakens perfect and true knowledge

in conduct sublime nor of worlds

incomparable leader of persons to be

tamed teacher of gods and humans

awakened and blessed I have gone

I have gone forth under the blessed one

that blessed one is my teacher I profess

the Dhamma of that blessed one but monk

where is the blessed one accomplished in

fully awakened now living there it is

friend a city in the northern country

named Sawat T the blessed one

accomplished and fully awakened is now

living there but monk have you ever seen

the blessed one before would you

recognize him if you saw him no friend I

have never seen the blessed one before

nor would I recognize him if I saw him

then the Blessed One thought this

clansmen has gone forth from the home

life into homelessness under me suppose

I were to teach him the Dhamma so the

blessed one addressed the venerable

cuckoo sati thus I will teach you the

Dhamma listen and attend closely to what

I shall say yes friend

venerable puku sati replied the Blessed

One said this this person consists of

six elements six bases of contact

eighteen kinds of mental exploration and

he has four foundations

the tides of conceiving do not sweep

over him one who stands upon these

foundations and when the tides of

conceiving no longer sweep over him he's

called the sage at peace one should not

neglect wisdom should preserve truth

should cultivate relinquishment

relinquishment here means letting go of

craving that's little tension and

tightness in your head in your mind and

should train for peace this is a summary

of the exposition of the six elements

this person consists of six elements so

it was said and with reference to what

was this said there are the earth

element water element fire element air

element space element and consciousness

element so it was with reference to this

that it was said monk this person

consists of six elements this person

consists of six basis of contact so it

was said and with reference to what was

this said there are the base of the eye

contact the base of ear contact the base

of nose contact base of tongue contact

the vase of body contact and the base of

mind contact so it was with reference to

this that it was said this person

consists of six bases of contact

this person consists of 18 kinds of

mental exploration so it was said and

with reference to what was this said on

seeing a form with the eye one explores

a form productive of joy one explores a

form productive of grief one explores a

form productive of equanimity on hearing

a sound with the ear one explorers a

form productive of joy one explores a

form productive of grief one explores a

form productive of equanimity on

smelling an odor with the nose one

explores a form productive of joy one

explores a form productive of grief one

of one explorers of form productive of

equanimity on tasting a flavor with the

tongue one explores of form productive

of joy one explores of forum productive

of grief one explores of the form

productive of equanimity on touching a

tangible with the body one explores a

form productive of joy one explores a

form productive of grief one explorers

of form productive of equanimity on

carbonizing a mind object with mind one

explores of mind object productive of

joy one explores a mind object

productive of grief one explorers of

mind productive

one explorers a mind object productive

of equanimity so it was with reference

to this that it was said this person

consists of eighteen kinds of mental

exploration this person has four

foundations so it was said and with

reference to what was this said there

are the foundation of wisdom the

foundation of truth the foundation of

relinquishment letting go of craving the

foundation of peace so it was with

reference that this was said monk this

person consists of four foundations one

should not neglect wisdom preserve truth

cultivate relinquishment and should

train for peace so it was said and with

reference to what was this said how does

one not neglect wisdom there are these

six elements the earth element the water

element the fire element the air element

the space element and a consciousness

element and what is the earth element

the earth element being the either

internal or external what is the

internal earth element whatever

internally belonging to oneself is solid

solidified and

- that is head hairs body hairs nails

teeth skin flesh sinew bones bone marrow

kidneys heart liver diaphragm spleen

lungs intestines mesentery contents of

the stomach and thesis or whatever else

internally belonging to oneself is solid

solidified and clung to this is the

internal earth element now both the

internal earth element and the external

earth element are simply earth element

and that should be seen as it actually

is with proper wisdom thus this is not

mine this I am NOT this is not my self

when one sees it as it actually is with

proper wisdom in this way one becomes

disenchanted with the earth element and

allows the mind to become dispassionate

towards the earth element now I'm going

to a different suit where the Buddha is

talking to the Sun Rahula about the

elements rahula developed meditation

that is like the earth for when you

develop meditation that is like the

earth a risen agreeable and disagreeable

contacts will not invade your mind and

remain so pleasant feeling unpleasant

feeling doesn't invade your mind when

you have strong

mindfulness and you have balance in your

mind just as people throw clean things

and dirty things

excrement urine spittle pus and blood on

the earth and the earth is not repelled

humiliated and disgusted because of that

so to rahula develop meditation that is

like the earth for when you develop

meditation that is like the earth arisen

agreeable and disagreeable contacts will

not invade your mind and dreamy

what is the water element the watermelon

element may either may be either

internal or external what is the

internal water element whatever

internally belonging to oneself is water

watery and clung to that is bile phlegm

pus blood sweat fat tears grease spittle

not oil of the joints urine or whatever

else internally belonging to oneself is

water watery and clumb - this is called

the internal water element now both the

internal water element and the external

water element are simply water element

and that should be seen as it actually

is with proper wisdoms us this is not

mine this I am NOT this is not my self

when one sees it thus as it actually is

with proper wisdom one becomes

disenchanted with the water element and

allows the mind to become dispassionate

towards the water element

rahula develop meditation that is like

water for when you develop meditation

that is like water arisen agreeable and

disagreeable

contacts will not invade your mind and

remain just this people wash clean

things and dirty things

excrement urine spittle pus and blood

and water and the water is not retailed

humiliated and disgusted because of that

so to Rahula develop meditation that is

like water

think about that something comes up in

your mind think about what happens in

the stream that has a rock in the middle

of it what does the water do does it try

to go over the top of it and make it go

away

no it just goes around it so you do that

with your distractions you don't keep

your attention on your distractions you

don't fight with the distractions you'll

allow it to be so when a distraction

comes up you notice that your mind is

distracted a bit by it and allow it to

be there just let your mind go around

don't focus on it this is why and one of

the good qualities of the Dhamma is

called immediately effective collie Co

and the reason it's immediately

effective is you don't stay with that

distraction you just allow it to be

there by itself then don't pay attention

to it then you change to relaxing then

you change to smiling and then you

change back to your object and then

so let your mind be like water for when

you develop meditation that is like

water a risen and agreeable and

disagreeable contacts will not invade

your mind and remain so if you try to

freeze that water and make it stationary

you can look forward to having a lot of

suffering but as you allow it to be and

just go around it and let it be there by

itself

don't keep your attention on it relax

and smile come back to your object to

meditation stay with your object of

meditation for as long as you can if

your mind gets pulled back to that

feeling

then do the same thing again especially

with painful feeling in the body you

have a tendency to want to fight with it

because it's repulsive by nature is

repulsive but when you allow that to be

there by itself yes it's a painful

feeling yes it hurts you don't have to

act in the same way that you always have

acted in the past when a painful feeling

arises which is you try to think the

feeling away and the more you try to

think the feeling the bigger and more

intense that feeling becomes until you

can't stand it anymore

develop meditation that is like water

allow that feeling to be there the water

doesn't stay in front of it and try to

change it it just goes around it and

lets it be that way

agreeable and disagreeable contacts will

not invade your mind and remain that

feeling if it doesn't go away you'll

start developing equanimity so it

doesn't it's not such a big deal in your

mind anymore and eventually it won't be

a distraction to you at all what is the

fire element the fire element may be

either internal or external what is the

internal fire element whatever

internally belonging to oneself is fire

fire in plumb - that is that by which

one is warmed ages and is consumed and

that by which what is eaten drunk and

consumed and tasted gets completely

digested or whatever else internally

belonging to oneself is fiery fiery and

clumb - this is called the internal fire

element now both the internal fire

element and the external fire element

are simply fire element and that should

be seen as it actually is with proper

wisdom

thus this is not mine this I am NOT this

is not my self when one sees at us as it

actually is with proper wisdom one

becomes disenchanted with the fire

element and makes mine and allows mine

to become dispassionate towards the fire

element Rahula develop meditation that

is like fire for when you develop

meditation that is like fire arisen

agreeable and disagreeable contacts will

not invade your mind and remain just as

people burn clean things and dirty

things

excrement urine spittle pus and blood

and fire and the fire is not repelled

humiliated and disgusted because of that

so to rahula develop meditation that is

like fire for when you develop

meditation that is like fire arisen

agreeable and disagreeable context will

not invade your mind and remain let it

be consumed just like fire consumes

think that it be consumed by itself

don't hold on to it hug it back you

caused your own suffering by

disliking making of the whatever it is

that distraction happens to be by taking

it personally and trying to control it

this is something that we have to really

pay attention to this is not me this is

not mine this is not myself so the more

you can realize that the fire element is

just it burns on its own as long as it

has stuff to put in it so one of the

things you'll get in another suit

Gabrielson

is about nourishment okay there's

different kinds of nourishment

what does nourishment mean what you keep

your attention on that you nourish and

it gets bigger when you keep your

attention on a pain that pain is not

going to go away because you keep

feeding your dislike into that sensation

but when you allow it to be there it's

like taking a hot coal and putting it in

your hand and you say oh that really

hurts so the way you try to get rid of

it in the old way the way you normally

handle these painful things is you try

squeezing it and you really burn your

hand but when you practice what the

Buddha teaches you have a coal in your

hand open

let it go let that heat let that

nourishment that feeding of the dislike

of the situation let it go doesn't mean

it's going to go away immediately by

itself but as you allow it to be and you

relax into it more and more you can

develop equanimity towards it and when

you have strong equanimity which is the

highest kind of feeling you can

experience when you develop that

equanimity and that very strong feeling

of balance that it doesn't matter

whether it's there or not it's just

something to allow to be there now I've

had a lot of work done on my teeth when

I was in Burma I decided I was going to

try and let one of the Burmese Dennis do

me a favor and clean my teeth and he

broke one of them then he said well

we're going to have to do a root canal

and I said okay fine we can do that but

you're not going to stick me with any

needles they don't clean their tools

from one person to the next so I decided

I wasn't going to have that happen I

said do the root canal but I'm not going

to take any painkiller and there was

pain and I noticed what I was doing was

I was holding on and I was really not

liking it and then I started relaxing

relaxing the muscles in my arm relaxing

the muscles in my back in my buttock and

they still had time to send

loving-kindness to the person that was

causing the pain and then I hit another

spot and they could go again the whole

time I was just relaxing as much as I

could

allowing the pain to be there as a

pheasant work and send loving-kindness

to the dentist and what happened with

that was the dentist he liked the

feeling of having loving-kindness and to

him so he was real slow and careful but

as soon as he stopped there was a lot of

joy arising not because I was glad that

it was over my mind has had a lot of

strong equanimity and relief and joy

arising which lasted for quite a long

time

he must have drilled on that that tooth

for a good 20 minutes maybe longer and

every now it hit the nerve and it make

me jump and then I relax and start over

again so that is another lesson in how

to develop your equanimity you've

developed a balance of mind yes it's

painful sometimes there's really a lot

of pain but what do you do is that do

you fight with it whenever the pain

comes up and act the way you always act

when that

kind of aim comes up or do you apply

your mindfulness and remember you're

just supposed to be observing this is a

painful feeling but it's not my feeling

I certainly didn't ask it to come up it

came up on its own because conditions

are right for it to come up and as you

allow that to happen

then that tight mental fist that

squeezes around the pain and dislikes it

starts to open up and allow and relax

into so it's a real important thing to

understand that and practice this is not

me this is not mine this is not myself

at one time I spent about six months

wanted looking at everything that came

up in my mind and body and asking my

question is this me did I ask this pot

to come up did I ask this feeling to

come up and I developed after after

about six months of doing that I

developed very strong equanimity and saw

the impersonal nature of everything and

deep insight into how this stuff works

so it does take practice but the more

you practice the better you get at it

it's just like anything at first you're

not going to be good at it so don't be

upset by that as you start understanding

more deeply and start allowing things

and saying this is by

of an impersonal process then everything

can start changing your perspective

starts changing and you stop taking

whatever arises so personally and you

have a tendency to start having more

balance without well there it is again

okay so it's there and even the Buddha

had back pain and he would have to lay

down and get relief it wasn't because he

was fighting with it he just knew that

he had to get some relief by lying down

and he would get another or sorry but

there whoever to carry on with the suta

but in the suitors what it implies is

that the Buddha would go to sleep but

that's not the case he just lied down to

get relief and and he would listen to

what was being said so the more you feed

something what you think and ponder on

that's the inclination of your mind when

you think and ponder on the impersonal

nature of everything then your mind

tends to see everything in personally so

it's a real interesting experiment that

I did and I took that from one of the

things in the suit this but the Vasudha

mana doesn't even talk about that about

that kind of meditation and that's

supposed to be the dictionary for all

meditation the interesting thing is in

the Vasudha Marga its

there's 40 different kinds of meditation

and it talks about them all being

different kinds of meditation but when

you start reading the suttas

you find out that there's only one kind

of meditation there might be 40

different kinds of objects of meditation

but there's only one kind of meditation

and that is right effort using the six

hours so as you start realizing more and

more the impersonal nature of everything

the meditation starts to be more and

more fun much easier to understand so

and what is the air element the air

element may be their internal or

external what is the internal air

element whatever internally belonging to

oneself is air Airy and plumb do that is

up going winds down going winds winds in

the belly winds and the bowels winds

that course through the limbs in-breath

and out-breath or whatever else

internally belonging to oneself is air

airy craved and clung to this is called

the internal air element now both the

internal air element and the external

air element are simply air element and

that should be seen as it actually is

with proper wisdom thus this is not mine

this I am NOT this is not my self

when one says it does as it actually is

with proper wisdom one becomes

disenchanted with the air element and

allows mind to become dispassionate

towards the air element rahula developed

meditation that is like air for when you

develop meditation that is like air is

an agreeable and disagreeable context

will not invade your mind and remain

just as the air blows on clean things

and dirty things on excrement urine

spittle pus and blood and the error is

not repelled humiliated and disgusted

because of that so to rahula develop

meditation that is like the air for when

you develop meditation that is like the

air arisen agreeable and disagreeable

contacts will not invade your mind and

remain so allow things to be don't feed

painful things don't feed and try to

hold on to Pleasant things allow the

equanimity to be there by itself doesn't

matter what it is

what is space element the space element

maybe they're internal or external what

is the internal space element whatever

internally belonging to oneself is space

spatial craved and clung to that is the

holes of the years the nostrils the door

of the mouth and that aperture vital

where what is eaten drunk consumed

tasted it swallowed and where it

collects and whereby it is excreted from

below or whatever internally belonging

to oneself is space spatial craved and

clung to this is called the internal

space element now both the internal

space element and external space element

are simply space element and that should

be seen as it actually is with proper

wisdoms us this is not mine this I am

NOT this is not my self

when one sees it does as it actually is

with proper wisdom one becomes

disenchanted with the space element and

makes mind dispassionate and allows mind

to become dispassionate towards the

space element Rahula develop meditation

that is like space for when you develop

meditation that is like space arisen

agreeable and disagreeable contacts

where

not invade your mind and remain just as

space is not established anywhere so to

rob develop meditation that is like

space this I kind of disagree with until

you get to a certain place in the

meditation you need to have your object

to meditation but when you go deep

enough then you're just watching mind

and that's what this is talking about

so for when you develop meditation that

is like space arisen agreeable and

disagreeable contacts will not invade

your mind and remain Rahula develop

meditation on loving-kindness for when

you develop meditation on

loving-kindness any ill-will will be

abandoned

rahula develop meditation on compassion

for when you develop meditation on

compassion any cruelty will be abandoned

rahula develop meditation on joy for

when you develop meditation on joy any

discontent will be abandoned

rahula develop meditation on equanimity

for when you develop meditation on

equanimity any aversion will be develop

will be abandoned

that's the brahma vihara s'

then there remains only consciousness

purified and bright what does one

cognize with that consciousness I mean

see it in present

that's what cognize means if you say

recognized then you're talking about

memory one cognizes this is pleasant one

cognizes this is painful one cog noises

this is neither painful nor pleasant in

dependence on a contact to be felt as

pleasant

there are Rises a pleasant feeling when

one feels a pleasant feeling one

understands I feel a pleasant feeling

one understands with the cessation of

that same contact to be felt as pleasant

it's corresponding feeling the pleasant

feeling there arose in dependence on

that contact to be felt as pleasant

ceases and subsides

just as from as from the contact and

friction of two fire sticks he is

generated and fire is produced with the

separation and disjunction of those two

fire sticks the corresponding heat

ceases subsides so to independence on

contact to be felt as pleasant or

painful or neither painful nor Pleasant

there are Rises one of these three

feelings one understands with the

cessation of that same contact to be

felt as neither pleasant-nor-painful not

painful

neither painful nor Pleasant its

corresponding feet feeling ceases and

subsides then there remains only

equanimity purified and right malleable

wealdian radiant suppose skills of

goldsmith or his apprentice were to

prepare a furnace he got the crucible

take some gold with tongs and put it

into the crucible from time to time he

would blow on it from time to time you

would sprinkle water over it from time

to time he would just look on that gold

would become refined well refined

perfectly refined faultless

without dross malleable wealdian radiant

then whatever kind of ornament he wishes

to make whether golden chain or earrings

or necklace nor a golden garland it

would serve his purpose so - there are

there remains only equanimity purified

and bright willed and radiant he

understands thus if I were to direct

this equanimity so bright purified and

bright to the base of infinite space and

to develop my mind accordingly then this

equanimity of mind supported by that

base craving and clinging to it would

remain for a very long time what this is

saying if you get attached to infinite

space you can have it last a long time

if you're not going to progress if I

were to direct this equanimity so

purified and right to the base of

infinite consciousness with joy or to

the base of nothingness with equanimity

or to the base of neither perception nor

non-perception and to develop my mind

accordingly then this equanimity of

minds of paya supported by that base

craving and clinging to it would remain

for a very long time one of the things

that I tell a lot of my students

is in the the short time that you're

with me and learning the meditation what

I'm doing is actually putting a crack in

your cosmic egg and I'm not giving you

the opening so I push you along with

your meditation so that you progress

very very quickly and when you get off

retreat you still have the rest of the

egg around you you have to get out on

your own he understands thus if I were

to direct this equanimity so purified

and bright to the base of infinite space

and develop my mind accordingly this

would be conditioned it if I were to

direct this equanimity so purified and

right to the base of infinite

consciousness or to the base of

nothingness or to the base of neither

perception nor non-perception and

develop my mind accordingly this would

be conditioned because you're still

holding on to that object he does not

form any condition or generate any

volition tending towards being or non

being since he does not form any

condition for generating volition

tending towards being or none being he

does not crave and playing

to anything in the world when he does

not crave and cling to anything in the

world he's not agitated when he's not a

jeté today personally attained Nirvana

nirvana is an interesting word because

it's almost always talked about this big

pie in the sky kind of experience but

there's two kinds of Nibbana every time

you use the six hours you are

experiencing Navona because you've let

go of the fire of craving he means no

Bona means fire so your mind becomes

cool yeah so there is the mundane kind

of Nirvana and then there is a super

mundane kind of Nirvana which goes

beyond all conditional things you'd have

to be able to experience mundane Nirvana

many thousands hundred thousands

millions of times before you experience

the super Monday he understands thus

birth is destroying the holy life has

been lived

now we're talking about becoming an are

hot right here what had to be done has

been done there is no more coming to any

state of being if he feels pleasant

feeling he understands it is impermanent

there is no holding to it there is no

delight in it if he feels a painful

feeling he understands

it's impermanent there is no holding to

it unless we're attached to it and

taking it personally and you want to

control it

there's no delight in it if he feels

neither pain former pleasant feeling the

understands it's impermanent there's no

holding to it there's no delight in it

if he feels pleasant feeling he feels it

detached if he feels a painful feeling

he feels it detached that means not

taking it personally again if he feels a

neither painful nor pleasant feeling he

feels it detached when he feels a

feeling terminating with the body he

understands I feel a feeling

terminating with the body when he feels

a feeling a feeling terminating with

life he understands I feel a feeling

terminating with life he understands on

the dissolution of the body with the

ending of life all that is felt not

being delighted in will become cool

right there just as an oil lamp burns in

dependence on oil and a wick and when

the oil and wick are used up if it does

not get any more fuel it is extinguished

from lack of fuel that means letting go

of the craving so to when he feels a

feeling terminating with the body or

terminating with life

understands I feel the feeling

terminating with the body or life he

understands on the dissolution of the

body with the ending of life all that is

felt not being delighted will become

cool right there navona there for a

month possessing this wisdom possesses

the supreme foundation of wisdom for

this is the supreme noble wisdom namely

the knowledge of the destruction of all

craving he still his deliverance being

founded upon truth is unshakeable for

that is false monk which has a deceptive

nature and that is true which has an

undetected nature me Bona therefore a

month

possessing this truth possessing

possesses the supreme foundation of

truth for this monk is the supreme from

noble truth namely me Bona which has a

none deceptive nature a none deceptive

is an interesting word anytime you take

something personally you're deceiving

yourself that's why it's called delusion

and when you use the six hours and you

relax and let go of anything that's

strap in you not keeping your attention

on it and come back to your object of

meditation with a light mind that has

the tendency to be undetected and you

get a lot of insights into the way

things work for yourself this is a very

interesting part of the phenomena of the

Buddhist teaching formerly when he was

ignorant he undertook and accepted

acquisitions now he has abandoned them

cut them off at the route made like a

palm stop done away with them so they

are no longer subject to future arising

therefore a person possessing this

relinquishing possesses the supreme

foundation of relinquishment for this is

the supreme noble relinquishment mainly

the relinquishing of all acquisitions

taking things personally

formerly when he was a marine he

experienced covetousness desire and lust

now he is abandoned and cut them off at

the root made like a poem stuff done

away with them so they're no longer

subject to future arising formerly when

he was ignorance he experienced anger

ill-will and hate now he has abandoned

them cut them off at the root made like

a palm stump done away with them so they

are no longer subject to future arising

formerly when he was ignorant he

experienced

ignorant sand delusion ignorance a lot

of times is defined as being stupid but

it actually means uneducated that's what

the ignorant is it's just that it stems

from the verb to ignore and what are you

ignoring you're ignoring the Four Noble

Truths you're not seeing how it actually

works and delusion is when you take

things personally so when we talk about

lust hatred and delusion it's another

way of describing craving I like it I

don't like it I am that so that's just

another way of describing craving the

Zen and they call it the three poisons

but actually it's only one poison

created when you did you finally start

to recognize what craving is and how to

let it go and what the cessation of the

craving is and way leading to it you're

letting go of ignorance you're

understanding more and more how this

process works

now he has abandoned them cut them off

at the root made them like a palm stump

done away with them so that they are no

longer subject to future arising

therefore a monk possessing this peace

this is a supreme foundation of peace

and for this monk and for this monk is

the supreme Nobel Peace namely the

pacification of lust hatred and delusion

the pacification of all craving

so it was worth reference to this that

it was said one should not neglect

wisdom should preserve

truth should cultivate relinquishment

and should train for peace the tides of

conceiving did not sweep over one who

stands upon these foundations and when

the tides of conceiving no longer sweep

over him is called the sage at peace so

it was said and with reference to what

was this said I am is conceiving I am

this is conceiving I shall be is

conceiving I shall not be is conceiving

I shall be possessed of form is

conceiving I shall be formless is

conceiving now what are we really

talking about here taking amazing

personally this is me this is fine this

is Who I am

I shall be radiant his conceiving I

shall be non radiant is conceiving I

shall be neither radiant nor non radiant

is conceiving conceiving is a disease

conceiving is a tumour conceiving is a

dart I overcome all conceiving one has

called this age at peace and that sated

peace is not born does not age the son

die he is not shaken and does not yearn

for there is nothing present in him by

which he might be born not being born

how could he age not aging how could he

die not dying how could he be shaken not

being shaken how were not being shaken

why should he yearning for anything so

it was with reference to this it was

said the tides of conceiving did not

sweep over one who stands upon these

foundations and when the tides of

conceiving no longer sweep over him he

is called a sage and peace bear in mind

this brief exposition of the six

elements this has been going on for a

long time but that has just a brief

discourse the Buddha gave a discourse he

had so much repetition in it and he

might talk all night so this is this is

just a short short way of his talking

right now thereupon the venerable cuckoo

sati thought indeed the teacher has come

to me the sublime one has come to me

the fully awakened one has come to me

then he rose from his seat arranged his

outer robe over one shoulder and

prostrating himself with his head at the

blessed one's feet he's had venerable

sir a transgression overcame me in that

like a fool confused and blundering I

presumed to address the Blessed One as

friend venerable sir may the Blessed One

forgive my transgression seen as such

for the sake of restraint in the future

surely monk a transgression overcame you

and that like a full confused and

blundering you preserve you presume to

address me as friend but since you see

your transgression is such and make

amends in accordance with the Dhamma we

forgive you for it is growth in the

noble ones discipline when one sees once

transgressions

such makes amends in accordance with the

Dhamma and undertakes restraint in the

future then our bow sir I would receive

the full admission under the blessed one

he's asking to become a monk but are

your bow and robes complete monk

venerable sir my bowl and robes are not

complete monk

the target is do not give full admission

to anyone whose Bowl and robes are not

complete then the venerable cuckoo sati

having delighted and rejoiced in the

Blessed ones words rose from this heat

after paid homage to the Blessed One he

departed in order to search for roll

bowl and robes but while the venerable

cuckoo sati was searching for a bowl and

robes a stray bull killed him then a

number of monks went to the Blessed One

and after paying homage to him sat down

at one side and told him venerable sir

the clansmen cuckoo sati who was given

brief instruction by the Blessed One has

died what is his destination where is

his future course monks of the clansmen

puku sati was wise he practiced in

accordance with the Dhamma and did not

trouble me and in interpretation of the

Dhamma

with the destruction of the five Lord

fetters the clansmen

Society has reappeared spontaneously in

the pure abodes and will attain final me

vana without ever returning from that

world that is what the Blessed One said

the monks were satisfied and delighted

in the Blessed ones fruits so this gives

you a very nice explanation of the

elements and how to use the elements and

the main the main teaching of this is

that everything is impersonal don't get

caught up and liking and disliking allow

things to be as they are don't try to

change anything or make it any different

than it is sharpen your mindfulness so

you can see how my attention moves more

and more theory and as you do that your

meditation will become very good and

peaceful calm

and you will be able to attain the honor

and just in the short period of time so

okay cheers not if it means suffering

ones be suffering free and the fierce

drought fearless being made the grieving

widow brief and may all beings find

relief may all being shared as merit

that we have thus acquired for the

acquisition of all kinds of happiness

may beings inhabiting space and earth

divas and Nagas a mighty power shared as

merit of ours may they long protect the

Buddhist dispensation that this hot Sun

[Music]

you