From: https://youtube.com/watch?v=lY77In3ZYGI

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

have you ever heard of a suit to call

this

but a no tsuita

huh yeah oh that's what I'm going to do

tonight but I'm going to make it a brief

one most of the time when I give this

baton a suit that takes two days and

sometimes I barely get done I have to

make the talk longer at the end but I'll

try to make it a little bit easier this

time

thus have I heard on one occasion the

blessed one was living in Nakuru country

in a town of the cruise named Casas

Adama there he addressed the monks thus

monks venerable survey replied the

Blessed One said this now we're going to

go into the contemplation of the body

and this is the first part is

mindfulness of breathing and how monks

does a monk abide contemplating the body

as a body here a monk gone to the forest

or to the root of a tree or an empty hut

sits down having crossed his legs folded

his legs crosswise set his body erect

and established mindfulness in front of

him ever mindful he breathes in mindful

he breathes out breathing in long he

understands I breathe in long or

breathing out long he understands I

breathe out long

breathing in short he understands I

breathe in short or breathing out short

he understands I breathe out short now

did anyone hear me say nose nostril tip

upper lip or abdomen

oh good if you're paying attention why

because it's not in the instructions

those instructions of telling you to put

your attention on your nose or your

upper lip or even on your abdomen come

from commentaries it just says you

understand when you take a long breath

and you understand when you take a short

breath you understand when your breath

is fast and when it's slow you

understand when your breath is coarse

and when it's very fine you understand

that's the key word it doesn't say focus

on

it doesn't say only keep your attention

on the breath it just says I understand

when my breath is long or short

now the next two sentences are where the

training is actually being taught and

this also works for the mindful

mindfulness of loving-kindness he trains

thus I shall breathe in experiencing the

whole body he trains thus I shall

breathe out experiencing the whole body

and this is the key right here he trains

thus I shall breathe in tranquilizing

the bodily formation he trains thus I

shall breathe out tranquilizing the

bodily formation

what is tranquilizing the bodily

formation me relax you hear that word

before

I've been practicing meditation for 35

years for 20 years I practice straight

Vipassana I went to Burma was there for

almost three years doing very intensive

meditation watching the rise and fall of

the abdomen at no time was I ever told

to relax anything

this statement is the key to the

meditation this is why a lot of people

practicing meditation they get to a

certain plateau and their meditation and

they don't go any further if you don't

have that relaxed step that means you're

not letting go of

you're not letting go of craving and

what is craving craving is the I like it

I don't like it mind now in in terms of

dependent origination you have a good

working eye and there's color inform the

good working eye hits color inform eye

consciousness arises the meeting of

these three things is called eye contact

with eye contact as condition I feeling

arises we're not talking about emotional

feeling we're talking about either

Pleasant feeling painful feeling neither

painful nor Pleasant feeling with I

feeling as condition I craving arises

when the craving arises it causes

tension and tightness to occur in your

head and in your mind

so this says on the in-breath you

tranquilize the bodily formation on the

out-breath you tranquilize the bodily

formation which is continually telling

you to relax okay if there's a

distraction what do you do you practice

the six R's you recognize your mind is

distracted you let the distraction be

there by itself you release it now you

relax now you need to bring up a

wholesome object what's that smile and

then come back to your object of

meditation and stay with your object to

meditation

now with the mindfulness of breathing

your object of meditation is the breath

you understand what the breath is doing

that's what the instruction set and

relaxing now if you cut out that relaxed

step you're not letting go of craving

when you talk about the Four Noble

Truths the first noble truth there is

suffering we don't have to have anybody

tell us that when we already understand

there is suffering in life the next time

you stub your toe tell me it's not it

doesn't hurt it's suffering the next

noble truth is a cause of the suffering

what is the cause of the suffering

craving then there's the third noble

truth the cessation of suffering every

time you let go of craving there is the

cessation

oh I've been telling you a lot about

this over and over again you have to use

the six hours you continually use the

six hours any kind of distraction that

causes your mind to go away you have to

allow it to be there

relax plow allow it to be there release

it

relax smile why do you need to smile you

need to bring up something wholesome the

smile is an important part of the

practice I mean all of the Buddha images

smile why can't we right

the artist is telling us that we're

supposed to be smiling because it's a

happy state it's real important to

understand that when you let go of this

tension and tightness in your head right

after you do that right after you relax

there's a moment where your mind is

exceptionally clear very alert and you

have a pure observation of the present

moment

have you ever heard of a suit to call

this

but a no tsuita

huh yeah oh that's what I'm going to do

tonight but I'm going to make it a brief

one most of the time when I give this

baton a suit that takes two days and

sometimes I barely get done I have to

make the talk longer at the end but I'll

try to make it a little bit easier this

time

thus have I heard on one occasion the

blessed one was living in Nakuru country

in a town of the cruise named Casas

Adama there he addressed the monks thus

monks venerable survey replied the

Blessed One said this now we're going to

go into the contemplation of the body

and this is the first part is

mindfulness of breathing and how monks

does a monk abide contemplating the body

as a body here a monk gone to the forest

or to the root of a tree or an empty hut

sits down having crossed his legs folded

his legs crosswise set his body erect

and established mindfulness in front of

him ever mindful he breathes in mindful

he breathes out breathing in long he

understands I breathe in long or

breathing out long he understands I

breathe out long

breathing in short he understands I

breathe in short or breathing out short

he understands I breathe out short now

did anyone hear me say nose nostril tip

upper lip or abdomen

oh good if you're paying attention why

because it's not in the instructions

those instructions of telling you to put

your attention on your nose or your

upper lip or even on your abdomen come

from commentaries it just says you

understand when you take a long breath

and you understand when you take a short

breath you understand when your breath

is fast and when it's slow you

understand when your breath is coarse

and when it's very fine you understand

that's the key word it doesn't say focus

on

it doesn't say only keep your attention

on the breath it just says I understand

when my breath is long or short

now the next two sentences are where the

training is actually being taught and

this also works for the mindful

mindfulness of loving-kindness he trains

thus I shall breathe in experiencing the

whole body he trains thus I shall

breathe out experiencing the whole body

and this is the key right here he trains

thus I shall breathe in tranquilizing

the bodily formation he trains thus I

shall breathe out tranquilizing the

bodily formation

what is tranquilizing the bodily

formation me relax you hear that word

before

I've been practicing meditation for 35

years for 20 years I practice straight

Vipassana I went to Burma was there for

almost three years doing very intensive

meditation watching the rise and fall of

the abdomen at no time was I ever told

to relax anything

this statement is the key to the

meditation this is why a lot of people

practicing meditation they get to a

certain plateau and their meditation and

they don't go any further if you don't

have that relaxed step that means you're

not letting go of

you're not letting go of craving and

what is craving craving is the I like it

I don't like it mind now in in terms of

dependent origination you have a good

working eye and there's color inform the

good working eye hits color inform eye

consciousness arises the meeting of

these three things is called eye contact

with eye contact as condition I feeling

arises we're not talking about emotional

feeling we're talking about either

Pleasant feeling painful feeling neither

painful nor Pleasant feeling with I

feeling as condition I craving arises

when the craving arises it causes

tension and tightness to occur in your

head and in your mind

so this says on the in-breath you

tranquilize the bodily formation on the

out-breath you tranquilize the bodily

formation which is continually telling

you to relax okay if there's a

distraction what do you do you practice

the six R's you recognize your mind is

distracted you let the distraction be

there by itself you release it now you

relax now you need to bring up a

wholesome object what's that smile and

then come back to your object of

meditation and stay with your object to

meditation

now with the mindfulness of breathing

your object of meditation is the breath

you understand what the breath is doing

that's what the instruction set and

relaxing now if you cut out that relaxed

step you're not letting go of craving

when you talk about the Four Noble

Truths the first noble truth there is

suffering we don't have to have anybody

tell us that when we already understand

there is suffering in life the next time

you stub your toe tell me it's not it

doesn't hurt it's suffering the next

noble truth is a cause of the suffering

what is the cause of the suffering

craving then there's the third noble

truth the cessation of suffering every

time you let go of craving there is the

cessation

oh I've been telling you a lot about

this over and over again you have to use

the six hours you continually use the

six hours any kind of distraction that

causes your mind to go away you have to

allow it to be there

relax plow allow it to be there release

it

relax smile why do you need to smile you

need to bring up something wholesome the

smile is an important part of the

practice I mean all of the Buddha images

smile why can't we right

the artist is telling us that we're

supposed to be smiling because it's a

happy state it's real important to

understand that when you let go of this

tension and tightness in your head right

after you do that right after you relax

there's a moment where your mind is

exceptionally clear very alert and you

have a pure observation of the present

moment

have you ever heard of a suit to call

this

but a no tsuita

huh yeah oh that's what I'm going to do

tonight but I'm going to make it a brief

one most of the time when I give this

baton a suit that takes two days and

sometimes I barely get done I have to

make the talk longer at the end but I'll

try to make it a little bit easier this

time

thus have I heard on one occasion the

blessed one was living in Nakuru country

in a town of the cruise named Casas

Adama there he addressed the monks thus

monks venerable survey replied the

Blessed One said this now we're going to

go into the contemplation of the body

and this is the first part is

mindfulness of breathing and how monks

does a monk abide contemplating the body

as a body here a monk gone to the forest

or to the root of a tree or an empty hut

sits down having crossed his legs folded

his legs crosswise set his body erect

and established mindfulness in front of

him ever mindful he breathes in mindful

he breathes out breathing in long he

understands I breathe in long or

breathing out long he understands I

breathe out long

breathing in short he understands I

breathe in short or breathing out short

he understands I breathe out short now

did anyone hear me say nose nostril tip

upper lip or abdomen

oh good if you're paying attention why

because it's not in the instructions

those instructions of telling you to put

your attention on your nose or your

upper lip or even on your abdomen come

from commentaries it just says you

understand when you take a long breath

and you understand when you take a short

breath you understand when your breath

is fast and when it's slow you

understand when your breath is coarse

and when it's very fine you understand

that's the key word it doesn't say focus

on

it doesn't say only keep your attention

on the breath it just says I understand

when my breath is long or short

now the next two sentences are where the

training is actually being taught and

this also works for the mindful

mindfulness of loving-kindness he trains

thus I shall breathe in experiencing the

whole body he trains thus I shall

breathe out experiencing the whole body

and this is the key right here he trains

thus I shall breathe in tranquilizing

the bodily formation he trains thus I

shall breathe out tranquilizing the

bodily formation

what is tranquilizing the bodily

formation me relax you hear that word

before

I've been practicing meditation for 35

years for 20 years I practice straight

Vipassana I went to Burma was there for

almost three years doing very intensive

meditation watching the rise and fall of

the abdomen at no time was I ever told

to relax anything

this statement is the key to the

meditation this is why a lot of people

practicing meditation they get to a

certain plateau and their meditation and

they don't go any further if you don't

have that relaxed step that means you're

not letting go of

you're not letting go of craving and

what is craving craving is the I like it

I don't like it mind now in in terms of

dependent origination you have a good

working eye and there's color inform the

good working eye hits color inform eye

consciousness arises the meeting of

these three things is called eye contact

with eye contact as condition I feeling

arises we're not talking about emotional

feeling we're talking about either

Pleasant feeling painful feeling neither

painful nor Pleasant feeling with I

feeling as condition I craving arises

when the craving arises it causes

tension and tightness to occur in your

head and in your mind

so this says on the in-breath you

tranquilize the bodily formation on the

out-breath you tranquilize the bodily

formation which is continually telling

you to relax okay if there's a

distraction what do you do you practice

the six R's you recognize your mind is

distracted you let the distraction be

there by itself you release it now you

relax now you need to bring up a

wholesome object what's that smile and

then come back to your object of

meditation and stay with your object to

meditation

now with the mindfulness of breathing

your object of meditation is the breath

you understand what the breath is doing

that's what the instruction set and

relaxing now if you cut out that relaxed

step you're not letting go of craving

when you talk about the Four Noble

Truths the first noble truth there is

suffering we don't have to have anybody

tell us that when we already understand

there is suffering in life the next time

you stub your toe tell me it's not it

doesn't hurt it's suffering the next

noble truth is a cause of the suffering

what is the cause of the suffering

craving then there's the third noble

truth the cessation of suffering every

time you let go of craving there is the

cessation

oh I've been telling you a lot about

this over and over again you have to use

the six hours you continually use the

six hours any kind of distraction that

causes your mind to go away you have to

allow it to be there

relax plow allow it to be there release

it

relax smile why do you need to smile you

need to bring up something wholesome the

smile is an important part of the

practice I mean all of the Buddha images

smile why can't we right

the artist is telling us that we're

supposed to be smiling because it's a

happy state it's real important to

understand that when you let go of this

tension and tightness in your head right

after you do that right after you relax

there's a moment where your mind is

exceptionally clear very alert and you

have a pure observation of the present

moment