From: https://youtube.com/watch?v=PyS55Bvk3po

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

Anaheim temple 2 and retreat number two

and it is Marcia 28 you find the clock

talk 1 TB malaria Fe regime in the kind

number 11 I'm sorry regime in the kind

number 111 the a new pad a suitor one by

one as they occur it's mine too the

reason that I'm partial to it is because

this proves that sorry put he was

considered a dry are a hot in other

words he never practiced anything but

vipassana that's what the belief is and

this proves that it's not true he

practiced vipassana while he was in each

one of the dramas

and there's other reasons that it's my

favorite about go over those in a little

bit what this suta is about is sorry

patas experience in meditation and it

goes through each one of the jhanas so

you'll be able to recognize possibly

recognize where you're at thus if i

heard on one occasion the blessed one

was living at swathi and Jettas grow

venoth in pendejas park there he

addressed the monks thus monks venerable

sir they replied the Blessed One said

this sorry puta is wise sorry puta has

great wisdom sorry puta thank you as

wide wisdom sorry puta has joyous wisdom

sorry puta has quick wisdom sorry puta

has keen wisdom sorry puta has

penetrative wisdom anytime the word wise

or wisdom is brought up in the suit does

it is talking about how he is able to

see the process of dependent origination

this is something that's not spoken of

very often so anytime you hear that

sorry par that anyone is wise it means

that they're able to see through their

own direct knowledge through their

direct experience how feeling arises and

then craving arises and then the

clinging Rises habitual tendency and

birth and the sorrow and

pain grief and despair

during half a month sorry puta had

insights in two states one by one as

they occurred now this is another

misunderstanding about getting into

Jonna when you're practicing a form of

one pointed concentration people think

that you have joy and happiness and and

collected pneus of mind all at the same

time but the suta says no it happens one

time it one at a time and through your

own direct experience you're able to see

this that these states come up now sorry

bhutas insights into states won by it

one as they occurred was this here quite

secluded from sensual pleasures secluded

from unwholesome states sorry puta

entered upon and abided in the first

Jonna Jonna again does not mean

concentration Jonna means a level of

understanding now how do you get into

Jonna that's the question you're sitting

and meditation and a hindrance comes up

and pulls your mind away you have

thoughts about this or that whatever it

happens to be and you recognize it and

you let it be there you don't try to

push it away you just let the thought be

there and you relax the tightness caused

by that and then you smile and you come

back to your object of meditation and

stay with your object of meditation as

you do this over and over again you

start to see how the hindrance starts to

arise

as you become familiar with it you'll

notice right before your mind really got

carried away there was some little thing

that happened so the next time you come

back to your object of meditation and

your mind gets distracted then at that

little thing then you start using the

six RS you recognize release it relax

smile come back stay with your object of

meditation as you do that you begin to

stay with your object of meditation

longer and the distraction becomes less

eventually because you're not feeding

that distraction anymore with your

attention you finally let it go one time

and it just fades away and doesn't come

back anymore now what happens for you is

you feel an immediate sense of relief

you've let go of an attachment right

after that you have a lot of joy arising

you feel happy and joy is it's a real

happy feeling but it has excitement in

it and then that will fade away and

right after the joy you feel your mind

become very very tranquil and peaceful

and you feel very comfortable in your

mind and in your body this is what the

Buddha called happiness suka and your

mind naturally stays on your object of

meditation without a distraction for a

long period of time and that I what I

just described to you is the first jhana

now what is your understanding of this

you saw how the hindrance arose and you

started seeing what happens right before

that what happens right before that what

happens right before that and as you

relax more and more than that hindrance

just doesn't arise anymore and your mind

is very pure your mind is very uplifted

and alert ok sorry puta entered upon and

abided in the first jhana which is

company 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 mind now he had other

things happening while he was in this

jhana to is called the contact feeling

perception thoughts and mind this is

called the five aggregates the five

aggregates and the four foundations of

mindfulness are just different ways of

saying the same thing okay you have body

you have body with the four foundations

you have feeling you have feeling with

the four foundations feeling and

perception and consciousness always

arises

together and then you have thoughts the

thoughts are in Pali they call it Sin

Cara it's more than just thoughts but at

the beginning I call it thoughts because

that's what you're able to recognize and

you have consciousness the enthusiasm

decision energy mindfulness equanimity

and attention these states were defined

by him one by one as they occurred so

each one of these they things come up

while you're in the drama known to him

those states arose known they were

present known they disappeared he

understood thus so indeed these states

not have not having been come into being

having been they vanish now what what

are we talking about here we're talking

about how things arise and pass away

we're talking about impermanence they're

there for a little while and then they

disappear everything is impermanent and

because it's impermanent it's a form of

suffering it's a form of dukkha

and this whole process is impersonal you

don't have any control over it happens

because conditions are right for it to

happen regarding those states he abided

unattracted in other words he didn't

have any any lust or greed to hold on

unruhe pelt he didn't have any anger or

dissatisfaction or a version independent

detached free dissociated this is all

words describing the impersonal nature

of this with a mind rid of barriers when

you're in the jhana you don't have any

hindrances arise now what happens is

you're in that Jonna for a period of

time and then your mindfulness becomes

weak one reason or another comes

distracted for whatever reason now you

have another hindrance or ice now you

have to work with this hindrance in the

same way the hindrances are teaching you

where your attachments are what is your

attachment your attachment is i am that

i am that feeling i am those thoughts i

am this sensation when you start seeing

that in a more impersonal way as it's

only a feeling it's only a thought and

you let it be in your relax when you

relax you're letting go of craving

what is the second noble truth the cause

of suffering is craving so you're

letting go of that craving then you

experience the third noble truth that is

the cessation of suffering or cessation

of craving and what's the way to do that

by practicing the full path the entire

Eightfold Path manifests in the right

effort right effort and the six ours are

the same thing I just broke it up into

six pieces instead of four you recognize

that your mind is has an unwholesome

state you're identifying with something

you let go of that unwholesome state and

relax now you bring up a wholesome state

smile and you come back to your object

of meditation and you stay with your

object of meditation you keep that

wholesome state going so the six arse

and right effort are the same thing he

understood there's an escape beyond this

when you get into the first jhana you

know you still have more work to do

that's all this says and with the

cultivation of that attainment he

confirmed that there's still more to do

again with the stilling of thinking and

examining thoughts re puta entered and

abided in the second

which has self-confidence and stillness

of mind without thinking and examining

thought with joy and happiness born of

collectiveness what happens when you get

into the second Rana up until this time

you are verbalizing in your mind the

wish when you get to the second drawn

out you let go of the verbalizing and

just bring the feeling up the feeling of

the wish you know what it feels like to

be peaceful and calm now if you have

restlessness and you feel like your mind

is kind of scattered then you use the

wish for peace and calm and feel that

wish and put that in your heart and

surround your friend with that feeling

and radiate that feeling to your friend

that will help to let go of the

restlessness now you can make a wish for

happiness in any variety of ways it

doesn't matter as long as it's a

wholesome wish it doesn't matter what

your wish is as long as you feel that

which joy having a clear mind

being able to accept you know what it

feels like when you accept something

when you just say well it's there and

it's okay for it to be there you know

what that feeling is like you put that

feeling in your heart and radiate that

feeling to your friend when you do this

you start to have more confidence in

what you're doing and this confidence

starts to carry on through with your

daily activities you feel like you have

more confidence with whatever you're

doing now the thing with this particular

suit does it's talking about his sitting

in meditation but it's not just sitting

in meditation it's being able to see

this with your daily activities when a

hindrance arises somebody says something

you don't like what happens to your mind

and look at all those thoughts that you

have about not liking and aversion so

you let go of that and you relax you

smile you come back and continue smiling

during the day keep that smile going for

as long as you can and the states in the

second jhana the self confidence the joy

the happiness the unification of mind

when the joy arises it's a little bit

stronger it's a really a nice feeling

but it still has a little bit of

excitement in it and when that fades

away which it will then the tranquility

you feel is deeper and you feel much

more calm and

you feel more comfortable in your mind

and your body than you felt before so

you feel really nice and your mind stays

with your object to meditation for a

little bit longer period of time

the contact feeling perception thoughts

and mind there's the five aggregates

again which means you're still

practicing the four foundations of

mindfulness 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 known need disappeared so what

happens is you start to get more

enthusiastic about sitting in meditation

and you start going well this is good so

you want to sit what you want to do is

make sure that you sit every day at

least for 30 minutes if you have longer

than sit longer but you can carry this

meditation with you when you're walking

you get off work and you say I want to

meditate but if I sit down it's been

such a hard day I'll probably go to

sleep so you do your walking meditation

and you stay with your spiritual friend

while you're walking now the thing with

walking is you're used to walking from

here to there and thinking about this

and thinking about that then just kind

of home humming with your mind so when

you start doing the walking meditation

your mind is going to wander it's going

to think like it always does when you're

walking and that's okay as soon as you

notice that you're doing it you practice

your six ours again let it go relax

smile come back stay with your spiritual

fret

when you're doing your walking

meditation you can walk up to 45 minutes

when you do you're walking you don't

walk slowly you walk at a normal pace

just like you do with when you're

walking from one place to another you

keep your eyes down not staring at

anything in front of you just keeping

your eyes down because if you're looking

around your mind goes over there what

you're looking at and then you're a

thousand miles away and you forget so if

you keep your eyes down then you can

stay with your spiritual friend but at

first it's a little difficult that's

okay every time you recognize that your

mind is distracted and you let go of

that distraction and relax and smile and

come back to your object of meditation

your mindfulness improves a little bit

so the hindrance the thing is pulling

you away is not an enemy to fight with

it's just a wandering thought and it's

okay for it to be there you let it be

there by itself and relax the relaxed

step is the most important because the

relaxed step is where you let go of the

craving that little tightness that wraps

around your brain you'll feel it open up

and it's a feeling of expansion that

happens you notice after a while that as

soon as you do that you don't have any

thoughts in your mind your mind is very

alert your mind is pure at that time

because there's no craving and you bring

that mind back to your object

meditation so continually you need to

remember to relax let go of that tension

and Titans what do you do when you feel

a headache coming on you start reaching

for the aspirin to get rid of the

headache but if you are mindful if you

see how my ins attention went to that

feeling you'll notice that there are

some tight muscles in the back of your

neck relax let those muscles go headache

fades away very quickly then now this

isn't a hundred percent there are times

that there's some chemical imbalance

that can cause a headache to continue on

but as you relax into it more and more

it will not last for Islam and it will

eventually fade away and he understood

the how everything is impermanent and

with the cultivation of this attainment

he confirmed that there still more to do

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 John on account of which noble

ones announced he has a pleasant abiding

who has equanimity and

mindful when you get into the third

jhana you no longer have joy arise you

feel very comfortable in your mind and

in your body your mind stays on your

object of meditation very nicely for a

period of time without any distraction

at all five minutes ten minutes like

that and you start to feel that your

mind has very strong balance in it it's

like you lose your emotional upsets and

you feel this equanimity and you're

fully aware of the things around you you

still hear sounds there's something

touches your body you feel that fly or

mosquito or whatever you would feel it

but it doesn't make your mind shake

anymore now you have this very strong

balance and it's odds only feeling it's

nothing as you lose tension in your mind

you start to lose feeling in your body

so your hands will disappear or a leg

you just won't notice it anymore or an

arm eventually your body will just kind

of disappear and when that happens the

feeling of loving kindness will come up

into your head and you'll be able to

radiate loving kindness with your hip

the Chinese are great at calling they

call

they call mind they call it your heart

and your mind together and that's what's

really happening you don't have any more

feeling here in your body so that

feeling comes up and you can radiate

loving kindness to your friend don't try

to push the feeling down if it's going

to go up there let it be up there

sometimes you'll you'll sit and it

starts here and then it'll go up by

itself you don't have to do anything as

you become more familiar with this state

it will just start you'll just start

radiating from loving kindness from your

head and the states in the third jhana

the equanimity the pleasure the

happiness the mindfulness the full

awareness the unification of mind now

again we still have the five aggregates

while you're in the jhana you have a

contact feeling perception and

formations and mind you get more

enthusiastic about your practice because

now you're starting to feel like you're

really progressing you feel like ah this

is good I like this and the equanimity

starts to grow and get a little bit

stronger as you go deeper into the

practice decision energy mindfulness

equanimity and attention these states

were defined by him one by one as they

occurred so there's everything is

happening one thing at a time and you'll

be able to see that as you go deeper

into your meditation known to him those

states around Rose known they were

present known they disappeared so you're

still seeing impermanence and you're

seeing more and more clearly

the different links of dependent

origination you start to see them more

and more with with more clarity it

becomes more obvious because your mind

is settling down now and you have this

balance of mind and you see a feeling or

rise and right after that feeling you

see attention and then there are

thoughts and there's the identification

with these thoughts now the clinging has

your opinions your concepts your ideas

and the identification with those a I'm

right and they're wrong but when you

start having more balance in your mind

you start seeing this just as part of a

process and you six are that and you

come back to your object to meditation a

feeling might still arise there can be a

sensation in your body and that your

your mindfulness becomes weak and all of

a sudden that pain in the knee becomes

very big now that's a feeling and right

after that feeling I don't like that

feeling that's the craving and then all

of the thoughts about why you don't like

that feeling in your habitual tendency

every time a feeling like this comes up

I always do it this way I always try to

think my feeling away so the first thing

you do is let go of the thoughts and

relax now you see that tight mental fist

wrapped around the feeling when a

feeling arises it's there that's the

truth

you any time you try to change that any

time you try to control that feeling any

time you try to make it a little bit

different than it is you're fighting

with the truth and that's the cause for

more suffering and that's the cause for

the hindrance lasting longer so what you

have to do is say okay that feeling is

there and I don't like that feeling

that's the truth but it's okay for that

feeling to be there because it is the

truth it's there so you allow the space

for that feeling to be there without

resisting it now you relax smile come

back to your object to meditation the

nature of these kinds of sensations is

they don't go away right away so your

mind bounces back to that then you have

thoughts about it again so you let the

thoughts go and you relax let go of that

tight mental fist and relax smile come

back to your object of meditation

eventually one of two things will happen

either the pain will go away or it won't

but if it doesn't go away your

equanimity is so strong that it doesn't

even pull your attention to it so you

just ignore it let it be

he understood this state and he also

understood that there's more to do again

with the abandoning of pleasure and pain

with the previous disappearance of joy

and grief sorry puta entered upon and

abided in the 4th jhana which has

neither pain nor pleasure and purity of

mindfulness due to equanimity so pain

arises when you get into the 4th jhana

it doesn't make your mind shake you just

notice there's a sensation there doesn't

even pull your attention to it now when

you get to this drawn up this is when I

will tell you that you're an advanced

meditator you've been teaching yourself

how the process of dependent origination

works I mean you've seen it directly and

you're starting to understand that

happens every time this is the very

reason why the Western mine and the

eastern mine are the same because this

is how mind works it doesn't matter

where you come from

now when you get to this Jonna this is

when I will tell you to start changing

your meditation and not staying with

your spiritual friend anymore and

there's other people that I'll have you

radiating loving kindness to family

members neutral persons enemies when

you're done with that then I'll change

your meditation again and have you start

to send loving kindness in all of the

six directions in front and back to the

right to the left above below and you're

sending loving kindness in all of these

different directions to all beings and

the states in the 4th jhana the

equanimity the neither pain painful nor

pleasant feeling the mental unconcerned

due to tranquility the purity of

mindfulness and unification of mind your

mind begins to stay on your object of

meditation for a longer period of time

and your mind becomes very tranquil very

much at ease any little movement of

minds attention you're able to see and

when you see that is when your when your

mind is on your object of meditation

what happens is a thought or sensation

or whatever a distraction is will start

your mind to wobble and then it wobbles

and it gets bigger and bigger until

finally there's a distraction but now

when you get into the 4th jhana you'll

start to see your mind wobble and you

six are right then and then your mind

stays on your object of meditation

you're starting to learn what it is to

have a still mind

a composed mind

okay and the states in the 4th jhana the

equanimity the neither painful nor

pleasant feeling the mental unconcerned

due to tranquility purity of mindfulness

and unification of mind the contact

feeling perception formations and mind

still have the five aggregates here and

this is important to realize because if

you're practicing a one pointed kind of

concentration where your mind stays on

one object only you're not able to see

these five aggregates because your mind

is glued to that thing whatever you put

your attention on 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 known they disappeared so

he's still seeing impermanence you're

seeing change continually you're seeing

it was a very balanced mind now people

that practice straight vipassana seeing

impermanence is a major thing and they

focus on seeing impermanence suffering

and the impersonal nature of things and

when they do that they don't see how

dependent origination arises they don't

see dependent origination at all but

when you're practicing the way that I'm

showing you you are able to see more

deeply how these links arise and how

they are there for a moment and

disappear so what you're seeing is

dependent or it

Nation but you're seeing the

impermanence at a much finer level it's

not this big gross level up here it's at

a much deeper level that you're seeing

impermanence happening all the time and

it happens with each link of the

dependent origination again with the

completes or mounting of perception of

gross perceptions of form with the

disappearance of gross perceptions of

sensory impact now what we're talking

about here is you don't feel your body

anymore unless there is contact so if I

came up to you and were to touch you you

would feel that your mind would not

shake or I could come up to you and I

could say I need to talk with you for a

minute you would hear that or a

motorcycle or somebody without a boom

box or whatever you would hear that but

it doesn't make your mind go to that so

you have this very strong equanimity you

still do have feeling you still do have

the sixth sense doors and feeling can

arise at those but it's very fine

feeling it's not the big gross feeling

that will pull your attention away ok

sorry put the entered upon and abided in

the base of infinite space now we're

starting to get somewhere now an

interesting thing happens you're

practicing loving-kindness all the way

up to this level but when you get to

this the base of infinite space what

happens is the feeling of love

kindness changes you have to tell me how

it changes I don't tell you but it

changes from loving kindness to

compassion and it does it by itself and

you will feel an expansion in all the

directions at the same time and it's

just a continual expansion going out

that's what you'll feel but there's no

center point there's just this feeling

of expansion this is what it feels like

to be in the base of infinite space now

a lot of especially in mahayana they're

real big on compassion they talk about

compassion all the time and they talk

about infinite compassion and they say

that's what the buddha sat in meditation

every morning well what he was actually

sitting in was infinite space and

radiating compassion that's just a

little misunderstanding that they have

and the states in the base of infinite

space the perception of the base of

infinite space and the unification of

mind the contact feeling perception

foolish our formations and mind still

have the five aggregates you can still

feel things even though you don't feel

your body unless there's contact now you

can sit in this this realm for a while

and then you think well it's time for me

to get up and do some walking as you

stay with this feeling of compassion and

the expansion you can get up and you can

do your walking

the only thing you will feel on your

body is the bottom of your feet where

there's contact and your head now if a

wind comes up and it brushes your

clothing against your leg you would feel

that but you have to have contact in

order to feel things 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 known they disappeared he

understood this and he also understood

there's more to do again by completely

surmounting the base of infinite space

aware that consciousness is infinite

sorry puta entered a bond and abided in

the base of infinite consciousness now

what happens is the feeling of

compassion changes again to a feeling of

joy now this kind of joy is called the

all-pervading joy every cell in your

body feels kind of happy and also at

each one of the sense doors there's a

kind of flickering that happens at each

cent store it's easiest to describe with

the eyes it's like watching a movie

that's going a little bit too slow and

you see there's one frame and there's a

blank spot there's another frame in a

blank spot this is you're beginning to

see individual consciousnesses arise and

pass away it happens fairly fast that

was a hundred thousand arising and

passing away

of consciousnesses of the year but

you'll be able to see this your

equanimity is very strong at this point

you have this balance of mine now in

between each of these different jonna's

when your mindfulness becomes weak you

will have a hindrance arise but at this

point the hindrance is not a problem for

you you see how it arises you can let it

go very easily and relax and come back

and as you let go of that that

attachment then you purify your mind

more so the hindrances are there to help

you go deeper

and the states in the base of infinite

consciousness the perception of the base

of infinite consciousness and

unification of mind the contact feeling

perception formations and mind still

have the four foundations of mindfulness

and the five aggregates here so you're

practicing vipassana while you are in an

immaterial jhana the enthusiasm decision

energy mindfulness equanimity and

attention these states were defined by

him one by one as they occurred we still

see these things you see how they arise

known to him those states arose known

they were present known they disappeared

he understood this and with the

cultivation of that obtainment he still

knew he had more to do again by

completely surmounting the base of

infinite consciousness aware that there

is nothing sorry puta entered upon and

abided in the base of nothingness now

when you get into infinite consciousness

I'll let you stay there for a little

while and I'll say now I want you to

focus in between those consciousnesses

when they arise and pass away now when I

say that there it you you do that with

the eyes it's kind of a blinking with

the ears with sound or smell or taste or

touch or thoughts

you'll see them rise and pass away very

quickly and as you focus in between each

one of those what will happen as your

mind goes a lot deeper and you will

begin to experience not looking outside

of mind anymore up until then you're

always looking at what's happening

outside now you're going inside and

there's nothing but there's a lot when

you get to this state the feeling of joy

changes again it changes to a very very

strong equanimity at the 4th jhana it

was strong at nothingness it's a lot

stronger and what you're doing is

sending equanimity in all of the six

directions in all the directions at the

same time now as odd as it sounds you're

looking at nothing but this is probably

the most interesting state of meditation

that you can be in because now you're

starting to to learn about the amount of

energy you need to keep with the

equanimity and radiating that bill if

you put a little bit too much your mind

gets restless if you don't put quite

enough your mind dolls out so you're

constantly having to adjust even during

the same sitting you might have to

adjust five six ten times depending on

what your mind is up to

as you go deeper in your meditation

you'll be able to stay with your object

of meditation for much longer period of

time an hour hour and a half without

having any distracting thoughts pull you

away or without having anything pulled

you away one of the mistakes some of the

meditators that have been practicing a

lot of other kinds of meditation the

mistake that they make because they have

practiced straight vipassana where you

watch what happens until it goes away

instead of noticing a slight movement of

mines attention and 6rn that and letting

it be they will watch this and be very

clear with watching it but they're not

really developing their mind to go

deeper so it's very important that you

practice the six ours and it becomes a

flow and it's just recognized and all of

the rest of the things kind of happen by

themselves you want it to be automatic

and by the time you get to this stage

it's pretty much automatic you still

sometimes need a little bit of veteran

energy to recognize and let go but

you'll see your mind it doesn't so much

wobble anymore it doesn't move very much

you're starting to see more and more

deeply how distractions arise then there

are other things that happen which I am

NOT going to tell you about you have to

tell me when it happens

sorry now all the way up to this realm

you still have the five aggregates you

still have the foundations of

mindfulness right there this is as far

as these will take you what happens next

is before your mind felt like it was

expanding out out out out now it starts

to get so small that it's really hard to

tell whether it's there or not and

that's what we call the base of neither

perception nor non perception again by

completely surmounting the base of

nothingness re 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 past States which had

ceased in it and changed so when you get

to this state what happens is you're

really very alert but it feels like you

went to sleep but you know it wasn't

sleep because your mind was so sharp and

alert that's what the feeling of neither

perception or non perception is like

and when you come out of that state then

you reflect on what you saw while you

were in that state and there's still

some things that that occur while you're

in that state I'm not going to tell you

about it I prefer you to tell me but

what you do is you automatically 6r

whatever it was that comes up into your

mind at that time so what you're doing

with the meditation is you're starting a

meditation and your mind flip flops like

this right and as you go deeper in your

meditation it moves less and less until

you get to the 4th jhana where it's more

like vibrating and every time you keep

relaxing the vibration becomes less and

less and less until it's hard to tell

whether it's there or not that's neither

perception or non perception but when

you come out you see there was still a

little bit little tiny bits of movement

you'll be able to sit in this this state

for a long period of time any slight

vibration or movement six are now this

starts to make the craving it starts to

make sense because the craving is that

movement of tightness that happens in

your mind now what you're doing is

you're seeing that it's just the start

of something happening and you six are

and that vibration that movement ceases

and now you're sitting and you're very

still your mind is very well balanced

it's really very nice date to be and

because you don't have any distractions

anymore as you continue to do this you

will go deeper and what happens next is

called the cessation of perception

feeling and consciousness it's just like

somebody turned off the lights there's

no consciousness you don't even know

you're in that state until you get out

you'll be in that state for a short

period of time five or ten minutes

something like that and when you come

out what happens is you will see just

like it's brand-new and you'd never seen

it before all of the links of dependent

origination they will come up and you'll

see them arise and then you'll see how

they cease and your understanding

becomes so good and your understanding

of everything that arises is part of an

impersonal process and you see it and

it's such a big wonderful realization

that your mind goes beyond all

conditions you've let go of all

conditions when you are letting go of

each one of these links of dependent

origination until ignorance and then you

let go of ignorance there's nothing left

to let go of it's an unconditioned state

this is Nibhana this is how you

experience it

okay again by completely surmounting the

base of neither perception nor non

perception sorry puta entered upon and

abided in the cessation of perception

feeling and consciousness and his tanks

were destroyed by his seeing with wisdom

what does that mean all of his

attachments gone because he saw how the

links of dependent origination come into

being and how they cease and how this is

all an impersonal process that's the big

oh wow he emerged mindful from that

attainment you'll be in it for a short

period of time it doesn't take very long

having done so he recalled the past

States which had ceased and changed thus

so indeed the state's not having been

come into being having been they

vanished regarding those states he

abided unattracted on repelled

independent detached freed associated

with a mind rid of barriers it doesn't

have any more teeth he understood there

is no escape beyond this and with the

cultivation of that of attainment he

confirmed that there is not now there's

four different states of sainthood so de

pana sakagami that's the second state on

agami is the third state are hot is the

fourth

now this whichever one you experience is

entirely personal and it's up to your

personal merit of which one you attain I

can show you right up to the door of

cessation of perception and feeling but

that's as far as I go the rest is yours

so don't ask me what state you're going

to be and when you come out of this

because it entirely depends on you if

you're going to be a soda paana then you

will see dependent origination arise and

pass away one time if you're going to be

a sock of the gummy you're going to see

it happened two times and it happens

fast big big big big thing like that if

you're going to be in on agami then it

will happen three times for you or if

you become an are hot it will happen

four times now when you when you think

about what the buddha was talking about

when he was talking about the sangha and

that happens to be one of the favorite

chance of the monks when they're talking

about Sangha they talk about the four

pairs of individuals what are the four

pairs so de pana sotapanna with fruition

sotapanna with the path Paula or maaga

and naga Paula

sakagami with the path psycho tegami

with path and fruition and it's that way

with a nogami andorra hot the fruition

doesn't necessarily happen right after

you experience the path it can be

anytime sorry puta spent a Maha kapa and

a hundred thousand lifetimes purifying

himself so he could be second to the

Buddha in wisdom as one or two I can't

remember which one it is one Maha copper

or two but it's a huge long period of

time so when he experienced the path

knowledge he also experienced the

fruition knowledge right after that it

happened very quickly for him but it

doesn't necessarily happen quickly for

anyone else sometimes you have the path

knowledge you know you've really

experienced something special and then

you get off of retreat or start doing

your daily activities and taking care of

things and it might be a week it might

be a month it might be a year later who

knows all of a sudden you'll feel that

your mind is starting to get very small

again and you say well i'm going to boo

sit down and watch this and then you

will experience the cessation of

perception and feeling again then you

will experience the links of dependent

origination when you come out of that

and you will experience the fruition of

that attainment and when you get the

fruition that's where the personality

change really happens that's when you

start losing the fetters if it's the

first stage you lose all doubt that this

is really the path you don't have doubt

come up again you lose the belief that

rites and rituals lead to nibhana you

know that it doesn't and you blues the

belief in a personal self that's what

happens with the first date the second

stage you weaken lust and hatred they're

not completely gone but they're

considerably less than new than they

were the third stage the lust and the

hatred disappeared I think about what is

what is it like to have a mind without

any lust or hatred ever arising in and

again no matter what happens to you in

daily life you have this very strong

equanimity and your mind is very much in

the present moment you still have some

fetters but they're not real big when

you get to be a Nara hot there's five

other feather fetters that you let go of

one of them is the desire to be reborn

in another realm in the brahmaloka or

whatever you lose restlessness got a

week till you get to be in our how to

get rid of that dirty rat you lose

dullness of mind you lose pride that

you're something special and you lose

ignorance

now with a mind like that someone can

come up and ask you a question and

you're completely using your intuition

to give them the answer there's no

distraction that all you're always in

your intuition nice okay there they

disappear when you become a nano gummy

yeah

monks rightly speaking were 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 in noble wisdom attained

mastery and perfection in noble

deliverance it is of sorry puta indeed

that rightly speaking this should be

said monks rightly speaking were to be

said of anyone he is the son of the

Blessed One born from his breast born

from his mouth born of the Dhamma

created by the Dhamma an air in the

Dhamma not an errand material things it

is of sorry puta indeed that rightly

speaking this should be said monks the

matchless wheel of dhamma set rolling by

the tatata 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 and

every time I read this suit is so am I

so this gives you an idea of what you

can expect at each one of the jhanas

when they happen but you might not be

able to recognize it i know that the

last retreat I was helping this one lady

and she became an advanced meditator and

I told her and she didn't hear that she

didn't understand what I was saying and

she got up into the realm of infinite

consciousness she got off retreat she

started talking to other people about

not even experiencing one John

she's gotten crooked yeah she didn't

understand what was happening and

finally I heard this and I went to her

and I said look at you pay attention to

what I'm saying right now you are in the

immaterial realms you have experienced

six different types of Jonah don't be

talking about never experiencing Jonah

she'd been doing the straight vipassana

for so many years that she couldn't

believe it she didn't know how to

recognize she didn't know what she was

experienced by God so was she waiting to

shut down probably because that's what

she know she had been talked about

thinking that the absorption means that

you just sit with one thing in your mind

but I was shocked that she didn't hear

what I was saying about this stuff now

can this happen for you can it can you

attain nirvana in this lifetime yes

all you have to do is keep practicing

your six ours the six ours will take you

right up to the very doorstep of the

cessation perception and feeling I know

that there's a lot of months I met a lot

of monks in Sri Lanka that they don't

believe that it's possible to attain

nirvana in this lifetime why even try

why meditate it's because they're

they're caught up in intellect and study

and that's what their teachers have told

them now where did it come from

originally I don't but you can attain

nirvana the first stage or the second

stage just by listening to the suit does

you start contemplating how dependent

origination works and you start seeing

it in yourself by listening to the

dhamma and then somebody comes along and

they reads about dependent origination

and how you attain nirvana and you

understand it so deeply that you can

attain that first two stages of it of

sainthood are possible just through

study and listening

but people don't believe it and that

belief is the thing that stops it I'm

here to tell you you can believe it this

is real

how many people have even heard about

how you can attain nirvana about what it

really is there's not many people around

the talk about this sort of thing

because they don't understand and

because monks have been spending so long

with their books and not doing the

meditation they don't believe that it's

possible their loss

it is possible it is possible in this

lifetime

have to keep your precepts that's a

given don't break your precepts for any

reason or if you do happen to make a

mistake don't make yourself feel guilty

for doing it forgive yourself take the

precepts again right then in a language

that you understand what you're saying

not just parroting what the precepts are

in a language you don't understand you

have to do it with understanding and

then make the determination I'm not

going to do that again and you'll become

a lot more mindful of what you're going

to do before you do it and that helps

purify your mind right then in there and

then you keep practicing your 6rs with

your daily activities somebody says

something you don't like what happens to

your mind and you six are that and let

it be it's not so important that's why

the suit to that i did that i work with

last night is so important it doesn't

matter when somebody comes to you if

they're telling you the truth or a lie

it doesn't matter if they're coming to

you with anger or with loving-kindness

you see that person and you start

radiating loving kindness to that person

you use that person as the reminder to

radiate loving kindness to all beings

everywhere what you think and ponder on

that's the inflation of your mind yes

oh we put a lot of good stuff in here

and it's all up to you if you follow

these directions that have given you you

can be successful and you will be more

happy and everything starts to be easy

and you become more successful with

whatever you're doing

you know that this the economy is so bad

and everybody's so worried about this

and that if you trust in the Dhamma the

Dhamma takes care of you in wonderful

ways it protects you you don't have to

get upset because somebody lost their

job if they're taking care of the Dhamma

they'll find another one and it'll just

pop into him I mean there's somebody

will come up say I need your help do

this let's see when you take care of the

Dhamma the Dhamma takes care of you to

go to court I rented a house where the

owner wasn't telling the truth and he

was behind in the mortgage payment so

the bank was coming to take the house

away and i had to sri lankan students

and

I was there and they were going to take

the house away so I went to court and

then afterwards I came back and I told

by T this is just awful I'm going to

lose the house and I'm broke and I have

nothing I don't know what I'm going to

do because I'm going to have to leave

the house in April so I actually won

because instead of leaving in January

they were going to let me stay there

till April when kids were finished with

school but the fight part about it is I

told him I was broke and I didn't get

awarded any money and i didn't know what

i was going to do and he said how much

was their friends and i said it was

twenty-five hundred dollars a month for

the rent so from january-february March

and April she didn't have to pay any

rent so she got ten thousand dollars in

his complaining to me that she is broke

yes you have to give you I'm only going

to be here till tomorrow you keep you

keep practicing and when you lose your

body when you don't feel your body

anymore you just feel the

loving-kindness coming from your head

you let me know okay

patience patience you're doing very

nicely leads to Denis bond

so that's just about perfect timing in

it how about that well they might they

might be using here right yeah yeah so

they'll come whenever so does anybody

have any questions I'm only going to be

here till tomorrow absolutely now you

know I don't talk about those sort of

things I don't talk about it to anybody

even monks I don't talk to it about

because that's to me that's a private

thing

but

I see a lot of other people attainment

when they're practicing this way I

promise you that it really does work

okay now if you if you do happen to

become a Nara hot come and visit me in

the next two or three days after it

happens I'll put you in ropes well maybe

it depends on it's all on the individual

persons sorry put two he had no psychic

abilities at all but mogul Lana as soon

as he became an RIT he could do anything

he had all of these psychic abilities

and it depends on the individual well

yeah but I had a teacher who see Ellen

and I he was brilliant because the

finest mind I've ever been around and he

had no sensitivity to feeling at all

even doing loving-kindness was a mental

exercise for him

his friend that came an older monk was

very sensitive to feeling and he could

radiate loving kindness like you

couldn't believe and he had all kinds of

special abilities it just depends on the

individual how sensitive they are to

feeling so okay why don't we share some

merit may suffering ones be suffering

free and the fear struck fearless being

may the grieving shed all grief and may

all beings find relief may all being

share this merit that we've thus

acquired for the acquisition of all

kinds of happiness may beings inhabiting

space and earth Davis and nagas a mighty

power share this merit of ours may they

long protect the Buddhist dispensation

side to side

you

you

Anaheim temple 2 and retreat number two

and it is Marcia 28 you find the clock

talk 1 TB malaria Fe regime in the kind

number 11 I'm sorry regime in the kind

number 111 the a new pad a suitor one by

one as they occur it's mine too the

reason that I'm partial to it is because

this proves that sorry put he was

considered a dry are a hot in other

words he never practiced anything but

vipassana that's what the belief is and

this proves that it's not true he

practiced vipassana while he was in each

one of the dramas

and there's other reasons that it's my

favorite about go over those in a little

bit what this suta is about is sorry

patas experience in meditation and it

goes through each one of the jhanas so

you'll be able to recognize possibly

recognize where you're at thus if i

heard on one occasion the blessed one

was living at swathi and Jettas grow

venoth in pendejas park there he

addressed the monks thus monks venerable

sir they replied the Blessed One said

this sorry puta is wise sorry puta has

great wisdom sorry puta thank you as

wide wisdom sorry puta has joyous wisdom

sorry puta has quick wisdom sorry puta

has keen wisdom sorry puta has

penetrative wisdom anytime the word wise

or wisdom is brought up in the suit does

it is talking about how he is able to

see the process of dependent origination

this is something that's not spoken of

very often so anytime you hear that

sorry par that anyone is wise it means

that they're able to see through their

own direct knowledge through their

direct experience how feeling arises and

then craving arises and then the

clinging Rises habitual tendency and

birth and the sorrow and

pain grief and despair

during half a month sorry puta had

insights in two states one by one as

they occurred now this is another

misunderstanding about getting into

Jonna when you're practicing a form of

one pointed concentration people think

that you have joy and happiness and and

collected pneus of mind all at the same

time but the suta says no it happens one

time it one at a time and through your

own direct experience you're able to see

this that these states come up now sorry

bhutas insights into states won by it

one as they occurred was this here quite

secluded from sensual pleasures secluded

from unwholesome states sorry puta

entered upon and abided in the first

Jonna Jonna again does not mean

concentration Jonna means a level of

understanding now how do you get into

Jonna that's the question you're sitting

and meditation and a hindrance comes up

and pulls your mind away you have

thoughts about this or that whatever it

happens to be and you recognize it and

you let it be there you don't try to

push it away you just let the thought be

there and you relax the tightness caused

by that and then you smile and you come

back to your object of meditation and

stay with your object of meditation as

you do this over and over again you

start to see how the hindrance starts to

arise

as you become familiar with it you'll

notice right before your mind really got

carried away there was some little thing

that happened so the next time you come

back to your object of meditation and

your mind gets distracted then at that

little thing then you start using the

six RS you recognize release it relax

smile come back stay with your object of

meditation as you do that you begin to

stay with your object of meditation

longer and the distraction becomes less

eventually because you're not feeding

that distraction anymore with your

attention you finally let it go one time

and it just fades away and doesn't come

back anymore now what happens for you is

you feel an immediate sense of relief

you've let go of an attachment right

after that you have a lot of joy arising

you feel happy and joy is it's a real

happy feeling but it has excitement in

it and then that will fade away and

right after the joy you feel your mind

become very very tranquil and peaceful

and you feel very comfortable in your

mind and in your body this is what the

Buddha called happiness suka and your

mind naturally stays on your object of

meditation without a distraction for a

long period of time and that I what I

just described to you is the first jhana

now what is your understanding of this

you saw how the hindrance arose and you

started seeing what happens right before

that what happens right before that what

happens right before that and as you

relax more and more than that hindrance

just doesn't arise anymore and your mind

is very pure your mind is very uplifted

and alert ok sorry puta entered upon and

abided in the first jhana which is

company 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 mind now he had other

things happening while he was in this

jhana to is called the contact feeling

perception thoughts and mind this is

called the five aggregates the five

aggregates and the four foundations of

mindfulness are just different ways of

saying the same thing okay you have body

you have body with the four foundations

you have feeling you have feeling with

the four foundations feeling and

perception and consciousness always

arises

together and then you have thoughts the

thoughts are in Pali they call it Sin

Cara it's more than just thoughts but at

the beginning I call it thoughts because

that's what you're able to recognize and

you have consciousness the enthusiasm

decision energy mindfulness equanimity

and attention these states were defined

by him one by one as they occurred so

each one of these they things come up

while you're in the drama known to him

those states arose known they were

present known they disappeared he

understood thus so indeed these states

not have not having been come into being

having been they vanish now what what

are we talking about here we're talking

about how things arise and pass away

we're talking about impermanence they're

there for a little while and then they

disappear everything is impermanent and

because it's impermanent it's a form of

suffering it's a form of dukkha

and this whole process is impersonal you

don't have any control over it happens

because conditions are right for it to

happen regarding those states he abided

unattracted in other words he didn't

have any any lust or greed to hold on

unruhe pelt he didn't have any anger or

dissatisfaction or a version independent

detached free dissociated this is all

words describing the impersonal nature

of this with a mind rid of barriers when

you're in the jhana you don't have any

hindrances arise now what happens is

you're in that Jonna for a period of

time and then your mindfulness becomes

weak one reason or another comes

distracted for whatever reason now you

have another hindrance or ice now you

have to work with this hindrance in the

same way the hindrances are teaching you

where your attachments are what is your

attachment your attachment is i am that

i am that feeling i am those thoughts i

am this sensation when you start seeing

that in a more impersonal way as it's

only a feeling it's only a thought and

you let it be in your relax when you

relax you're letting go of craving

what is the second noble truth the cause

of suffering is craving so you're

letting go of that craving then you

experience the third noble truth that is

the cessation of suffering or cessation

of craving and what's the way to do that

by practicing the full path the entire

Eightfold Path manifests in the right

effort right effort and the six ours are

the same thing I just broke it up into

six pieces instead of four you recognize

that your mind is has an unwholesome

state you're identifying with something

you let go of that unwholesome state and

relax now you bring up a wholesome state

smile and you come back to your object

of meditation and you stay with your

object of meditation you keep that

wholesome state going so the six arse

and right effort are the same thing he

understood there's an escape beyond this

when you get into the first jhana you

know you still have more work to do

that's all this says and with the

cultivation of that attainment he

confirmed that there's still more to do

again with the stilling of thinking and

examining thoughts re puta entered and

abided in the second

which has self-confidence and stillness

of mind without thinking and examining

thought with joy and happiness born of

collectiveness what happens when you get

into the second Rana up until this time

you are verbalizing in your mind the

wish when you get to the second drawn

out you let go of the verbalizing and

just bring the feeling up the feeling of

the wish you know what it feels like to

be peaceful and calm now if you have

restlessness and you feel like your mind

is kind of scattered then you use the

wish for peace and calm and feel that

wish and put that in your heart and

surround your friend with that feeling

and radiate that feeling to your friend

that will help to let go of the

restlessness now you can make a wish for

happiness in any variety of ways it

doesn't matter as long as it's a

wholesome wish it doesn't matter what

your wish is as long as you feel that

which joy having a clear mind

being able to accept you know what it

feels like when you accept something

when you just say well it's there and

it's okay for it to be there you know

what that feeling is like you put that

feeling in your heart and radiate that

feeling to your friend when you do this

you start to have more confidence in

what you're doing and this confidence

starts to carry on through with your

daily activities you feel like you have

more confidence with whatever you're

doing now the thing with this particular

suit does it's talking about his sitting

in meditation but it's not just sitting

in meditation it's being able to see

this with your daily activities when a

hindrance arises somebody says something

you don't like what happens to your mind

and look at all those thoughts that you

have about not liking and aversion so

you let go of that and you relax you

smile you come back and continue smiling

during the day keep that smile going for

as long as you can and the states in the

second jhana the self confidence the joy

the happiness the unification of mind

when the joy arises it's a little bit

stronger it's a really a nice feeling

but it still has a little bit of

excitement in it and when that fades

away which it will then the tranquility

you feel is deeper and you feel much

more calm and

you feel more comfortable in your mind

and your body than you felt before so

you feel really nice and your mind stays

with your object to meditation for a

little bit longer period of time

the contact feeling perception thoughts

and mind there's the five aggregates

again which means you're still

practicing the four foundations of

mindfulness 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 known need disappeared so what

happens is you start to get more

enthusiastic about sitting in meditation

and you start going well this is good so

you want to sit what you want to do is

make sure that you sit every day at

least for 30 minutes if you have longer

than sit longer but you can carry this

meditation with you when you're walking

you get off work and you say I want to

meditate but if I sit down it's been

such a hard day I'll probably go to

sleep so you do your walking meditation

and you stay with your spiritual friend

while you're walking now the thing with

walking is you're used to walking from

here to there and thinking about this

and thinking about that then just kind

of home humming with your mind so when

you start doing the walking meditation

your mind is going to wander it's going

to think like it always does when you're

walking and that's okay as soon as you

notice that you're doing it you practice

your six ours again let it go relax

smile come back stay with your spiritual

fret

when you're doing your walking

meditation you can walk up to 45 minutes

when you do you're walking you don't

walk slowly you walk at a normal pace

just like you do with when you're

walking from one place to another you

keep your eyes down not staring at

anything in front of you just keeping

your eyes down because if you're looking

around your mind goes over there what

you're looking at and then you're a

thousand miles away and you forget so if

you keep your eyes down then you can

stay with your spiritual friend but at

first it's a little difficult that's

okay every time you recognize that your

mind is distracted and you let go of

that distraction and relax and smile and

come back to your object of meditation

your mindfulness improves a little bit

so the hindrance the thing is pulling

you away is not an enemy to fight with

it's just a wandering thought and it's

okay for it to be there you let it be

there by itself and relax the relaxed

step is the most important because the

relaxed step is where you let go of the

craving that little tightness that wraps

around your brain you'll feel it open up

and it's a feeling of expansion that

happens you notice after a while that as

soon as you do that you don't have any

thoughts in your mind your mind is very

alert your mind is pure at that time

because there's no craving and you bring

that mind back to your object

meditation so continually you need to

remember to relax let go of that tension

and Titans what do you do when you feel

a headache coming on you start reaching

for the aspirin to get rid of the

headache but if you are mindful if you

see how my ins attention went to that

feeling you'll notice that there are

some tight muscles in the back of your

neck relax let those muscles go headache

fades away very quickly then now this

isn't a hundred percent there are times

that there's some chemical imbalance

that can cause a headache to continue on

but as you relax into it more and more

it will not last for Islam and it will

eventually fade away and he understood

the how everything is impermanent and

with the cultivation of this attainment

he confirmed that there still more to do

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 John on account of which noble

ones announced he has a pleasant abiding

who has equanimity and

mindful when you get into the third

jhana you no longer have joy arise you

feel very comfortable in your mind and

in your body your mind stays on your

object of meditation very nicely for a

period of time without any distraction

at all five minutes ten minutes like

that and you start to feel that your

mind has very strong balance in it it's

like you lose your emotional upsets and

you feel this equanimity and you're

fully aware of the things around you you

still hear sounds there's something

touches your body you feel that fly or

mosquito or whatever you would feel it

but it doesn't make your mind shake

anymore now you have this very strong

balance and it's odds only feeling it's

nothing as you lose tension in your mind

you start to lose feeling in your body

so your hands will disappear or a leg

you just won't notice it anymore or an

arm eventually your body will just kind

of disappear and when that happens the

feeling of loving kindness will come up

into your head and you'll be able to

radiate loving kindness with your hip

the Chinese are great at calling they

call

they call mind they call it your heart

and your mind together and that's what's

really happening you don't have any more

feeling here in your body so that

feeling comes up and you can radiate

loving kindness to your friend don't try

to push the feeling down if it's going

to go up there let it be up there

sometimes you'll you'll sit and it

starts here and then it'll go up by

itself you don't have to do anything as

you become more familiar with this state

it will just start you'll just start

radiating from loving kindness from your

head and the states in the third jhana

the equanimity the pleasure the

happiness the mindfulness the full

awareness the unification of mind now

again we still have the five aggregates

while you're in the jhana you have a

contact feeling perception and

formations and mind you get more

enthusiastic about your practice because

now you're starting to feel like you're

really progressing you feel like ah this

is good I like this and the equanimity

starts to grow and get a little bit

stronger as you go deeper into the

practice decision energy mindfulness

equanimity and attention these states

were defined by him one by one as they

occurred so there's everything is

happening one thing at a time and you'll

be able to see that as you go deeper

into your meditation known to him those

states around Rose known they were

present known they disappeared so you're

still seeing impermanence and you're

seeing more and more clearly

the different links of dependent

origination you start to see them more

and more with with more clarity it

becomes more obvious because your mind

is settling down now and you have this

balance of mind and you see a feeling or

rise and right after that feeling you

see attention and then there are

thoughts and there's the identification

with these thoughts now the clinging has

your opinions your concepts your ideas

and the identification with those a I'm

right and they're wrong but when you

start having more balance in your mind

you start seeing this just as part of a

process and you six are that and you

come back to your object to meditation a

feeling might still arise there can be a

sensation in your body and that your

your mindfulness becomes weak and all of

a sudden that pain in the knee becomes

very big now that's a feeling and right

after that feeling I don't like that

feeling that's the craving and then all

of the thoughts about why you don't like

that feeling in your habitual tendency

every time a feeling like this comes up

I always do it this way I always try to

think my feeling away so the first thing

you do is let go of the thoughts and

relax now you see that tight mental fist

wrapped around the feeling when a

feeling arises it's there that's the

truth

you any time you try to change that any

time you try to control that feeling any

time you try to make it a little bit

different than it is you're fighting

with the truth and that's the cause for

more suffering and that's the cause for

the hindrance lasting longer so what you

have to do is say okay that feeling is

there and I don't like that feeling

that's the truth but it's okay for that

feeling to be there because it is the

truth it's there so you allow the space

for that feeling to be there without

resisting it now you relax smile come

back to your object to meditation the

nature of these kinds of sensations is

they don't go away right away so your

mind bounces back to that then you have

thoughts about it again so you let the

thoughts go and you relax let go of that

tight mental fist and relax smile come

back to your object of meditation

eventually one of two things will happen

either the pain will go away or it won't

but if it doesn't go away your

equanimity is so strong that it doesn't

even pull your attention to it so you

just ignore it let it be

he understood this state and he also

understood that there's more to do again

with the abandoning of pleasure and pain

with the previous disappearance of joy

and grief sorry puta entered upon and

abided in the 4th jhana which has

neither pain nor pleasure and purity of

mindfulness due to equanimity so pain

arises when you get into the 4th jhana

it doesn't make your mind shake you just

notice there's a sensation there doesn't

even pull your attention to it now when

you get to this drawn up this is when I

will tell you that you're an advanced

meditator you've been teaching yourself

how the process of dependent origination

works I mean you've seen it directly and

you're starting to understand that

happens every time this is the very

reason why the Western mine and the

eastern mine are the same because this

is how mind works it doesn't matter

where you come from

now when you get to this Jonna this is

when I will tell you to start changing

your meditation and not staying with

your spiritual friend anymore and

there's other people that I'll have you

radiating loving kindness to family

members neutral persons enemies when

you're done with that then I'll change

your meditation again and have you start

to send loving kindness in all of the

six directions in front and back to the

right to the left above below and you're

sending loving kindness in all of these

different directions to all beings and

the states in the 4th jhana the

equanimity the neither pain painful nor

pleasant feeling the mental unconcerned

due to tranquility the purity of

mindfulness and unification of mind your

mind begins to stay on your object of

meditation for a longer period of time

and your mind becomes very tranquil very

much at ease any little movement of

minds attention you're able to see and

when you see that is when your when your

mind is on your object of meditation

what happens is a thought or sensation

or whatever a distraction is will start

your mind to wobble and then it wobbles

and it gets bigger and bigger until

finally there's a distraction but now

when you get into the 4th jhana you'll

start to see your mind wobble and you

six are right then and then your mind

stays on your object of meditation

you're starting to learn what it is to

have a still mind

a composed mind

okay and the states in the 4th jhana the

equanimity the neither painful nor

pleasant feeling the mental unconcerned

due to tranquility purity of mindfulness

and unification of mind the contact

feeling perception formations and mind

still have the five aggregates here and

this is important to realize because if

you're practicing a one pointed kind of

concentration where your mind stays on

one object only you're not able to see

these five aggregates because your mind

is glued to that thing whatever you put

your attention on 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 known they disappeared so

he's still seeing impermanence you're

seeing change continually you're seeing

it was a very balanced mind now people

that practice straight vipassana seeing

impermanence is a major thing and they

focus on seeing impermanence suffering

and the impersonal nature of things and

when they do that they don't see how

dependent origination arises they don't

see dependent origination at all but

when you're practicing the way that I'm

showing you you are able to see more

deeply how these links arise and how

they are there for a moment and

disappear so what you're seeing is

dependent or it

Nation but you're seeing the

impermanence at a much finer level it's

not this big gross level up here it's at

a much deeper level that you're seeing

impermanence happening all the time and

it happens with each link of the

dependent origination again with the

completes or mounting of perception of

gross perceptions of form with the

disappearance of gross perceptions of

sensory impact now what we're talking

about here is you don't feel your body

anymore unless there is contact so if I

came up to you and were to touch you you

would feel that your mind would not

shake or I could come up to you and I

could say I need to talk with you for a

minute you would hear that or a

motorcycle or somebody without a boom

box or whatever you would hear that but

it doesn't make your mind go to that so

you have this very strong equanimity you

still do have feeling you still do have

the sixth sense doors and feeling can

arise at those but it's very fine

feeling it's not the big gross feeling

that will pull your attention away ok

sorry put the entered upon and abided in

the base of infinite space now we're

starting to get somewhere now an

interesting thing happens you're

practicing loving-kindness all the way

up to this level but when you get to

this the base of infinite space what

happens is the feeling of love

kindness changes you have to tell me how

it changes I don't tell you but it

changes from loving kindness to

compassion and it does it by itself and

you will feel an expansion in all the

directions at the same time and it's

just a continual expansion going out

that's what you'll feel but there's no

center point there's just this feeling

of expansion this is what it feels like

to be in the base of infinite space now

a lot of especially in mahayana they're

real big on compassion they talk about

compassion all the time and they talk

about infinite compassion and they say

that's what the buddha sat in meditation

every morning well what he was actually

sitting in was infinite space and

radiating compassion that's just a

little misunderstanding that they have

and the states in the base of infinite

space the perception of the base of

infinite space and the unification of

mind the contact feeling perception

foolish our formations and mind still

have the five aggregates you can still

feel things even though you don't feel

your body unless there's contact now you

can sit in this this realm for a while

and then you think well it's time for me

to get up and do some walking as you

stay with this feeling of compassion and

the expansion you can get up and you can

do your walking

the only thing you will feel on your

body is the bottom of your feet where

there's contact and your head now if a

wind comes up and it brushes your

clothing against your leg you would feel

that but you have to have contact in

order to feel things 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 known they disappeared he

understood this and he also understood

there's more to do again by completely

surmounting the base of infinite space

aware that consciousness is infinite

sorry puta entered a bond and abided in

the base of infinite consciousness now

what happens is the feeling of

compassion changes again to a feeling of

joy now this kind of joy is called the

all-pervading joy every cell in your

body feels kind of happy and also at

each one of the sense doors there's a

kind of flickering that happens at each

cent store it's easiest to describe with

the eyes it's like watching a movie

that's going a little bit too slow and

you see there's one frame and there's a

blank spot there's another frame in a

blank spot this is you're beginning to

see individual consciousnesses arise and

pass away it happens fairly fast that

was a hundred thousand arising and

passing away

of consciousnesses of the year but

you'll be able to see this your

equanimity is very strong at this point

you have this balance of mine now in

between each of these different jonna's

when your mindfulness becomes weak you

will have a hindrance arise but at this

point the hindrance is not a problem for

you you see how it arises you can let it

go very easily and relax and come back

and as you let go of that that

attachment then you purify your mind

more so the hindrances are there to help

you go deeper

and the states in the base of infinite

consciousness the perception of the base

of infinite consciousness and

unification of mind the contact feeling

perception formations and mind still

have the four foundations of mindfulness

and the five aggregates here so you're

practicing vipassana while you are in an

immaterial jhana the enthusiasm decision

energy mindfulness equanimity and

attention these states were defined by

him one by one as they occurred we still

see these things you see how they arise

known to him those states arose known

they were present known they disappeared

he understood this and with the

cultivation of that obtainment he still

knew he had more to do again by

completely surmounting the base of

infinite consciousness aware that there

is nothing sorry puta entered upon and

abided in the base of nothingness now

when you get into infinite consciousness

I'll let you stay there for a little

while and I'll say now I want you to

focus in between those consciousnesses

when they arise and pass away now when I

say that there it you you do that with

the eyes it's kind of a blinking with

the ears with sound or smell or taste or

touch or thoughts

you'll see them rise and pass away very

quickly and as you focus in between each

one of those what will happen as your

mind goes a lot deeper and you will

begin to experience not looking outside

of mind anymore up until then you're

always looking at what's happening

outside now you're going inside and

there's nothing but there's a lot when

you get to this state the feeling of joy

changes again it changes to a very very

strong equanimity at the 4th jhana it

was strong at nothingness it's a lot

stronger and what you're doing is

sending equanimity in all of the six

directions in all the directions at the

same time now as odd as it sounds you're

looking at nothing but this is probably

the most interesting state of meditation

that you can be in because now you're

starting to to learn about the amount of

energy you need to keep with the

equanimity and radiating that bill if

you put a little bit too much your mind

gets restless if you don't put quite

enough your mind dolls out so you're

constantly having to adjust even during

the same sitting you might have to

adjust five six ten times depending on

what your mind is up to

as you go deeper in your meditation

you'll be able to stay with your object

of meditation for much longer period of

time an hour hour and a half without

having any distracting thoughts pull you

away or without having anything pulled

you away one of the mistakes some of the

meditators that have been practicing a

lot of other kinds of meditation the

mistake that they make because they have

practiced straight vipassana where you

watch what happens until it goes away

instead of noticing a slight movement of

mines attention and 6rn that and letting

it be they will watch this and be very

clear with watching it but they're not

really developing their mind to go

deeper so it's very important that you

practice the six ours and it becomes a

flow and it's just recognized and all of

the rest of the things kind of happen by

themselves you want it to be automatic

and by the time you get to this stage

it's pretty much automatic you still

sometimes need a little bit of veteran

energy to recognize and let go but

you'll see your mind it doesn't so much

wobble anymore it doesn't move very much

you're starting to see more and more

deeply how distractions arise then there

are other things that happen which I am

NOT going to tell you about you have to

tell me when it happens

sorry now all the way up to this realm

you still have the five aggregates you

still have the foundations of

mindfulness right there this is as far

as these will take you what happens next

is before your mind felt like it was

expanding out out out out now it starts

to get so small that it's really hard to

tell whether it's there or not and

that's what we call the base of neither

perception nor non perception again by

completely surmounting the base of

nothingness re 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 past States which had

ceased in it and changed so when you get

to this state what happens is you're

really very alert but it feels like you

went to sleep but you know it wasn't

sleep because your mind was so sharp and

alert that's what the feeling of neither

perception or non perception is like

and when you come out of that state then

you reflect on what you saw while you

were in that state and there's still

some things that that occur while you're

in that state I'm not going to tell you

about it I prefer you to tell me but

what you do is you automatically 6r

whatever it was that comes up into your

mind at that time so what you're doing

with the meditation is you're starting a

meditation and your mind flip flops like

this right and as you go deeper in your

meditation it moves less and less until

you get to the 4th jhana where it's more

like vibrating and every time you keep

relaxing the vibration becomes less and

less and less until it's hard to tell

whether it's there or not that's neither

perception or non perception but when

you come out you see there was still a

little bit little tiny bits of movement

you'll be able to sit in this this state

for a long period of time any slight

vibration or movement six are now this

starts to make the craving it starts to

make sense because the craving is that

movement of tightness that happens in

your mind now what you're doing is

you're seeing that it's just the start

of something happening and you six are

and that vibration that movement ceases

and now you're sitting and you're very

still your mind is very well balanced

it's really very nice date to be and

because you don't have any distractions

anymore as you continue to do this you

will go deeper and what happens next is

called the cessation of perception

feeling and consciousness it's just like

somebody turned off the lights there's

no consciousness you don't even know

you're in that state until you get out

you'll be in that state for a short

period of time five or ten minutes

something like that and when you come

out what happens is you will see just

like it's brand-new and you'd never seen

it before all of the links of dependent

origination they will come up and you'll

see them arise and then you'll see how

they cease and your understanding

becomes so good and your understanding

of everything that arises is part of an

impersonal process and you see it and

it's such a big wonderful realization

that your mind goes beyond all

conditions you've let go of all

conditions when you are letting go of

each one of these links of dependent

origination until ignorance and then you

let go of ignorance there's nothing left

to let go of it's an unconditioned state

this is Nibhana this is how you

experience it

okay again by completely surmounting the

base of neither perception nor non

perception sorry puta entered upon and

abided in the cessation of perception

feeling and consciousness and his tanks

were destroyed by his seeing with wisdom

what does that mean all of his

attachments gone because he saw how the

links of dependent origination come into

being and how they cease and how this is

all an impersonal process that's the big

oh wow he emerged mindful from that

attainment you'll be in it for a short

period of time it doesn't take very long

having done so he recalled the past

States which had ceased and changed thus

so indeed the state's not having been

come into being having been they

vanished regarding those states he

abided unattracted on repelled

independent detached freed associated

with a mind rid of barriers it doesn't

have any more teeth he understood there

is no escape beyond this and with the

cultivation of that of attainment he

confirmed that there is not now there's

four different states of sainthood so de

pana sakagami that's the second state on

agami is the third state are hot is the

fourth

now this whichever one you experience is

entirely personal and it's up to your

personal merit of which one you attain I

can show you right up to the door of

cessation of perception and feeling but

that's as far as I go the rest is yours

so don't ask me what state you're going

to be and when you come out of this

because it entirely depends on you if

you're going to be a soda paana then you

will see dependent origination arise and

pass away one time if you're going to be

a sock of the gummy you're going to see

it happened two times and it happens

fast big big big big thing like that if

you're going to be in on agami then it

will happen three times for you or if

you become an are hot it will happen

four times now when you when you think

about what the buddha was talking about

when he was talking about the sangha and

that happens to be one of the favorite

chance of the monks when they're talking

about Sangha they talk about the four

pairs of individuals what are the four

pairs so de pana sotapanna with fruition

sotapanna with the path Paula or maaga

and naga Paula

sakagami with the path psycho tegami

with path and fruition and it's that way

with a nogami andorra hot the fruition

doesn't necessarily happen right after

you experience the path it can be

anytime sorry puta spent a Maha kapa and

a hundred thousand lifetimes purifying

himself so he could be second to the

Buddha in wisdom as one or two I can't

remember which one it is one Maha copper

or two but it's a huge long period of

time so when he experienced the path

knowledge he also experienced the

fruition knowledge right after that it

happened very quickly for him but it

doesn't necessarily happen quickly for

anyone else sometimes you have the path

knowledge you know you've really

experienced something special and then

you get off of retreat or start doing

your daily activities and taking care of

things and it might be a week it might

be a month it might be a year later who

knows all of a sudden you'll feel that

your mind is starting to get very small

again and you say well i'm going to boo

sit down and watch this and then you

will experience the cessation of

perception and feeling again then you

will experience the links of dependent

origination when you come out of that

and you will experience the fruition of

that attainment and when you get the

fruition that's where the personality

change really happens that's when you

start losing the fetters if it's the

first stage you lose all doubt that this

is really the path you don't have doubt

come up again you lose the belief that

rites and rituals lead to nibhana you

know that it doesn't and you blues the

belief in a personal self that's what

happens with the first date the second

stage you weaken lust and hatred they're

not completely gone but they're

considerably less than new than they

were the third stage the lust and the

hatred disappeared I think about what is

what is it like to have a mind without

any lust or hatred ever arising in and

again no matter what happens to you in

daily life you have this very strong

equanimity and your mind is very much in

the present moment you still have some

fetters but they're not real big when

you get to be a Nara hot there's five

other feather fetters that you let go of

one of them is the desire to be reborn

in another realm in the brahmaloka or

whatever you lose restlessness got a

week till you get to be in our how to

get rid of that dirty rat you lose

dullness of mind you lose pride that

you're something special and you lose

ignorance

now with a mind like that someone can

come up and ask you a question and

you're completely using your intuition

to give them the answer there's no

distraction that all you're always in

your intuition nice okay there they

disappear when you become a nano gummy

yeah

monks rightly speaking were 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 in noble wisdom attained

mastery and perfection in noble

deliverance it is of sorry puta indeed

that rightly speaking this should be

said monks rightly speaking were to be

said of anyone he is the son of the

Blessed One born from his breast born

from his mouth born of the Dhamma

created by the Dhamma an air in the

Dhamma not an errand material things it

is of sorry puta indeed that rightly

speaking this should be said monks the

matchless wheel of dhamma set rolling by

the tatata 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 and

every time I read this suit is so am I

so this gives you an idea of what you

can expect at each one of the jhanas

when they happen but you might not be

able to recognize it i know that the

last retreat I was helping this one lady

and she became an advanced meditator and

I told her and she didn't hear that she

didn't understand what I was saying and

she got up into the realm of infinite

consciousness she got off retreat she

started talking to other people about

not even experiencing one John

she's gotten crooked yeah she didn't

understand what was happening and

finally I heard this and I went to her

and I said look at you pay attention to

what I'm saying right now you are in the

immaterial realms you have experienced

six different types of Jonah don't be

talking about never experiencing Jonah

she'd been doing the straight vipassana

for so many years that she couldn't

believe it she didn't know how to

recognize she didn't know what she was

experienced by God so was she waiting to

shut down probably because that's what

she know she had been talked about

thinking that the absorption means that

you just sit with one thing in your mind

but I was shocked that she didn't hear

what I was saying about this stuff now

can this happen for you can it can you

attain nirvana in this lifetime yes

all you have to do is keep practicing

your six ours the six ours will take you

right up to the very doorstep of the

cessation perception and feeling I know

that there's a lot of months I met a lot

of monks in Sri Lanka that they don't

believe that it's possible to attain

nirvana in this lifetime why even try

why meditate it's because they're

they're caught up in intellect and study

and that's what their teachers have told

them now where did it come from

originally I don't but you can attain

nirvana the first stage or the second

stage just by listening to the suit does

you start contemplating how dependent

origination works and you start seeing

it in yourself by listening to the

dhamma and then somebody comes along and

they reads about dependent origination

and how you attain nirvana and you

understand it so deeply that you can

attain that first two stages of it of

sainthood are possible just through

study and listening

but people don't believe it and that

belief is the thing that stops it I'm

here to tell you you can believe it this

is real

how many people have even heard about

how you can attain nirvana about what it

really is there's not many people around

the talk about this sort of thing

because they don't understand and

because monks have been spending so long

with their books and not doing the

meditation they don't believe that it's

possible their loss

it is possible it is possible in this

lifetime

have to keep your precepts that's a

given don't break your precepts for any

reason or if you do happen to make a

mistake don't make yourself feel guilty

for doing it forgive yourself take the

precepts again right then in a language

that you understand what you're saying

not just parroting what the precepts are

in a language you don't understand you

have to do it with understanding and

then make the determination I'm not

going to do that again and you'll become

a lot more mindful of what you're going

to do before you do it and that helps

purify your mind right then in there and

then you keep practicing your 6rs with

your daily activities somebody says

something you don't like what happens to

your mind and you six are that and let

it be it's not so important that's why

the suit to that i did that i work with

last night is so important it doesn't

matter when somebody comes to you if

they're telling you the truth or a lie

it doesn't matter if they're coming to

you with anger or with loving-kindness

you see that person and you start

radiating loving kindness to that person

you use that person as the reminder to

radiate loving kindness to all beings

everywhere what you think and ponder on

that's the inflation of your mind yes

oh we put a lot of good stuff in here

and it's all up to you if you follow

these directions that have given you you

can be successful and you will be more

happy and everything starts to be easy

and you become more successful with

whatever you're doing

you know that this the economy is so bad

and everybody's so worried about this

and that if you trust in the Dhamma the

Dhamma takes care of you in wonderful

ways it protects you you don't have to

get upset because somebody lost their

job if they're taking care of the Dhamma

they'll find another one and it'll just

pop into him I mean there's somebody

will come up say I need your help do

this let's see when you take care of the

Dhamma the Dhamma takes care of you to

go to court I rented a house where the

owner wasn't telling the truth and he

was behind in the mortgage payment so

the bank was coming to take the house

away and i had to sri lankan students

and

I was there and they were going to take

the house away so I went to court and

then afterwards I came back and I told

by T this is just awful I'm going to

lose the house and I'm broke and I have

nothing I don't know what I'm going to

do because I'm going to have to leave

the house in April so I actually won

because instead of leaving in January

they were going to let me stay there

till April when kids were finished with

school but the fight part about it is I

told him I was broke and I didn't get

awarded any money and i didn't know what

i was going to do and he said how much

was their friends and i said it was

twenty-five hundred dollars a month for

the rent so from january-february March

and April she didn't have to pay any

rent so she got ten thousand dollars in

his complaining to me that she is broke

yes you have to give you I'm only going

to be here till tomorrow you keep you

keep practicing and when you lose your

body when you don't feel your body

anymore you just feel the

loving-kindness coming from your head

you let me know okay

patience patience you're doing very

nicely leads to Denis bond

so that's just about perfect timing in

it how about that well they might they

might be using here right yeah yeah so

they'll come whenever so does anybody

have any questions I'm only going to be

here till tomorrow absolutely now you

know I don't talk about those sort of

things I don't talk about it to anybody

even monks I don't talk to it about

because that's to me that's a private

thing

but

I see a lot of other people attainment

when they're practicing this way I

promise you that it really does work

okay now if you if you do happen to

become a Nara hot come and visit me in

the next two or three days after it

happens I'll put you in ropes well maybe

it depends on it's all on the individual

persons sorry put two he had no psychic

abilities at all but mogul Lana as soon

as he became an RIT he could do anything

he had all of these psychic abilities

and it depends on the individual well

yeah but I had a teacher who see Ellen

and I he was brilliant because the

finest mind I've ever been around and he

had no sensitivity to feeling at all

even doing loving-kindness was a mental

exercise for him

his friend that came an older monk was

very sensitive to feeling and he could

radiate loving kindness like you

couldn't believe and he had all kinds of

special abilities it just depends on the

individual how sensitive they are to

feeling so okay why don't we share some

merit may suffering ones be suffering

free and the fear struck fearless being

may the grieving shed all grief and may

all beings find relief may all being

share this merit that we've thus

acquired for the acquisition of all

kinds of happiness may beings inhabiting

space and earth Davis and nagas a mighty

power share this merit of ours may they

long protect the Buddhist dispensation

side to side