From: https://youtube.com/watch?v=_W0wEcQpoRg

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

okay there are four noble truths

Noble Truth of suffering

[Music]

honey go home

so yesterday you might have heard Bonte

sachinanda talk about uh sorry put the

story

when he

was Fanning the Buddha

and how he attained

araha ship

when he realized that the Buddha was not

even attached to the dhamma

so the shooter I'm going to read today

is just about that

it's magic manikaya 74.

Diga nakasuta to diganaka

Diga Naka means long nails

so that's the uh

nickname of somebody who had very long

nails and this person

was purported to be either sorry puta's

cousin

or his nephew depending upon the

tradition

thus have I heard on one occasion the

blessed one was living at rajagaha in

the boers cave on the mountain vulture

Peak

then The Wanderer diganaka went to the

blessed one and exchanged greetings with

him

when this courteous and amiable talk was

finished

he stood out one side and said to the

blessed one

Master Gautama my

Doctrine and view is this

nothing is acceptable to me

my Doctrine and my view is this nothing

is acceptable to me

so this is a view of some of the

Aesthetics that were there at the time

that they clung to no views

so they were said to be Skeptics

they were said to be eel wriglers

because they never concluded one way or

the other

there could be a tatagata there could

not be a tatagata there could be an

Ibana there could be not be nabana

we don't know this is their view so they

hold on to no conclusions at all

so listen to what the Buddha says

this view of yours again that's his real

name

this view of yours that nothing is

acceptable to me

is not at least that view acceptable to

you

and so he says if this view of mine were

acceptable to me master Gautama

so in other words the Buddha is asking

him okay you say that you cling to no

views

but you do you cling to The View

that you cling to no views in other

words are you attached to that view of

no views

and so I'll give Asana or diganaka says

no I don't I don't claim to that view

either so now the Buddha will dissect us

there are plenty in the world who say it

too would be the same it too would be

the same yet they do not abandon that

view

and they take up still some other View

these those are few in the world who say

it too would be the same it too would be

the same and who abandoned that view and

do not take up some other View

so when somebody starts this practice

the practice that you're doing right now

there are certain views if you recall

when we were talking about dependent

origination we talked about clinging to

certain views

clinging to self you clinging to view

about the world is the view is the world

Eternal or not Eternal is this is their

self or not a self

uh you know the weight leading to

Nirvana is taking up purificatory rights

like Jane say or it's all about

materialism or there's nothing matters

there is no meaning in anything these

are the different types of views

but according to the dhamma these are

the different types of views that are

wrong unbeneficial

not leading to nibana not leading to

your happiness not leading to the

cessation of suffering

so you go from that view or those wrong

views and you come to the dhamma and you

practice the dhamma you do the Eightfold

Path you keep the precepts you maintain

your Sila you practice samadhi you have

collectedness you have bhavana and

mental development you go through the

genres and you experience some level of

insight

having now experienced this you

understand what is right for you

we'll get more into Right View when we

talk about the Eightfold Path but the

Right View there are many fold there is

the view of Right View in terms of that

there is meaning in generosity there is

meaning in keeping the precepts there is

meaning in having gratitude for one's

parents because they brought us into

this life into this existence first to

be able to experience nibana

and then there is part of that view that

there are those who have understood this

and who know the four noble truths that

there is this world and the other

there is this world and there is another

world now that could be interpreted in a

few ways that could mean that there is

this plane of existence and there are

other planes of existence other lokas

Deva Locas uh petalokas hell Realms

brahmalokas and so on and so forth

but the other understanding which is

very interesting because the Last

Retreat there was somebody who mentioned

this and I like their interpretation

that there is this world which is the

mundane world that we're experiencing

through the five physical senses when

the Buddha talked about what is loka

what is this world what is this

experience that we're having it's all

happening through the five physical

sense bases the world is measured and

understood and experienced

through the five cent spaces and the

mind of course

but what about the other world that

other world could be understood as the

Supra mundane world that is the world of

Janna

when you go into an experience of Jannah

when you go through loving kindness and

compassion and joy and Equanimity you go

through the four genres you go through

the ayatanas you're experiencing a

different dimension internally

you have experiencing an inner World

another world this is the super mundane

level

so that's part of Right View and then of

course that there are people who know

this and who are able to teach it so

there is some uh experiential confidence

in the teacher in the Buddha the dhamma

and the Sangha primarily

and then there's a super mundane Right

View which is

the view of the four noble truths and

you come to this through development

through bhavana through samadhi through

practice and how does that happen

through the six hours

the six R's allow you to know and

understand Four Noble Truths

when you recognize that there is a

hindrance or an irritation or

frustration or a hap or some kind of

anger or whatever it might be

that's suffering right there and then

you notice that there is this irritation

for an unpleasant feeling or craving for

a pleasant feeling

or you want you see that the mind is

identifying with this and has conceit

and says no I am this

or I am not this

and based on that you see there is

suffering

so recognizing that allows you to

understand the first Noble Truth of

suffering

putting your attention on that

that is the origin of suffering the fuel

for that suffering

when you have a hindrance if your

attention is on that and you continue to

resist it or you continue to Crave for

it there is undue attention given to

that hindrance and it feeds it fuels it

that is the origin of the suffering

so you recognize that and you abandon

that second Noble Truth

by releasing your attention from that

hindrance and then relaxing the

tightness and tension which is the

craving associated with it

when that happens you experience the

third Noble Truth

of the cessation of suffering of nirodha

in that moment when you relax you

experience mundane nibana mundane

Nirvana

having then experienced this

you then generate a wholesome State of

Mind through the smile

through uplifting the mind

and then you come back to your object of

meditation doing this you are

cultivating the fourth Noble Truth of

the path leading to nibana the path

leading to the cessation of suffering

because you have cultivated the six arcs

you are utilizing the six R's which

means you are practicing right effort

and right effort is the core of the

Eightfold Path as I've said before

through the six R's through right effort

you go from the wrong view to Right View

wrong intention to write intention

wrong speech to write speech wrong

action to write action wrong livelihood

to right livelihood wrong mindfulness to

right mindfulness wrong collectedness to

right collectiveness and because of that

you are cultivating the path and as you

cultivate the path you understand that

fourth Noble Truth

so every time you do the six R's you are

actually establishing super mundane

Right View

that is the understanding of the Four

Noble Truths

but then there comes a point when you

become an anagami that there is clinging

to the dhamma craving for the dhamma

clinging to the dhamma means that there

is conceit and pride of the dhamma you

become a dhamma Defender

somebody criticizes the Buddha somebody

criticizes the sutha somebody criticizes

twin somebody criticizes the six r's

what happens there jolt of wanting to

defend

the practice

that is the clinging to gamma that is

the clinging to Right View

so for you to become an arahat you have

to let go of all views of all

attachments to All Views so you go from

wrong view to Right View and then from

Right View to non-attachment to All

Views including Right View

aggravation uh there are some recluses

in brahmanas whose Doctrine and view is

this everything is acceptable to me

there are some recluses in brahmins

whose Doctrine and view is this nothing

is acceptable to me

and there are some recluses and

brahmanas whose Doctrine and view is

this something is acceptable to me and

something is not acceptable to me

among these the view of those recluses

and brahmanas who hold the doctrine and

view everything is acceptable to me is

close to lust close to bondage close

to delighting close to holding close to

clinging why

what he means when he says that

everything is acceptable to me

that creates attachment to existence

this is the view or the

umbrella for category of views

associated with

eternalism

associated with materialism

so that gives this rise to a self

now that self can be understood as

either a soul

or that self could be said that that

material is myself that body is myself

and so everything is acceptable to me

that there is a underlying self

and then when there is an underlying

self what happens

such a mindset is always looking to

satisfy that sense of self

so when you have this idea that

everything is consciousness or

Consciousness is me Consciousness is

mine or the world and I are the same

this is the Atman Brahman idea

when you hold on to that view you create

a sense of self

then when you have that you identify

with it some will identify with the

material body some will identify with

the feeling some will identify with

perception some will identify with

intentions and choices or formations and

some will identify with awareness itself

this process of identification leaves

the Mind towards wanting something for

that sense of self

leads the mind to cling to something

but then the Buddha says the view of

those recluses and brahmanas who hold

the doctrine in view nothing is

acceptable to me

is close to non-lust

close to non-bondage

close to non-delighting

close to non-holding close to non-ling

now the Very extreme understanding of

this is that there is no self

that there is no meaning in giving

that nothing matters

this is annihilationism myself will be

destroyed when this body goes away

myself will be fully destroyed when

feeling goes away or perception goes

away or intention and choices go away or

formations go away or awareness goes

away

this is annihilationism

and related to that is nihilism nothing

matters

nothing matters

when someone has this kind of view they

don't hold on to anything

but they still have the concept of no

self

and there is a self that says that there

is no self

so they hold on to an idea of no self

when the Buddha was asked is there a

self

or is there no self

he didn't answer one way or the other

because if he answered that there is a

self he would lead people into the idea

of eternalism

which creates clinging which creates

craving

if he said that there is no self that

would lead people to not wanting to do

anything because why why does it matter

if there's no self

what the Buddha taught in terms of anata

is not that there is no self

he said what is not self

there's a difference between no self and

not self

anata

there was an idea of a self in Ancient

India which was that this self is all

pervading

is permanent and a source of joy and

happiness and the Buddha said okay fine

let's say for the purpose of

understanding that you say that that is

such a self

it's known as

it is existent it is conscious and it is

joyful

but if that's the case and you'll look

at everything in reality

you see that it is always changing

subject to change

because it is dependently Arisen that

which is dependently Arisen is

conditioned and therefore impermanent

subject to change

how could you consider that to be self

when we look at the categories of

different experience

we have the body form

we have feeling experience

of The Sixth Sense spaces

we have perception recognizing and

labeling what it is that you're

experiencing through the Sixth Sense

basis

formations

formations are that which allow you to

experience mental formations allow you

to feel and perceive verbal formations

allow you to express

and bodily formations allow you to

experience the body in breathing out

breathing moving and so on

and

then there is awareness Consciousness

the cognizing of what it is that you are

experiencing the consciousness

now if you were to take all of these

different heaps Aggregates the kandas or

skandas

these are the different categories of

experience

take each of these and then use the

Touchstone of this ancient Indian idea

of the self

does it match the idea of self is form

permanent or impermanent

impermanent

if form is impermanent

it is liable to change

it is liable to cause suffering one way

or the other

then is that yourself

qualify as that self that we just talked

about

form

if form is impermanent and we say that

the the idea of a self is permanent

we say the idea of a self is not subject

to change the idea of a self is a source

of bliss

Everlasting Bliss this form

qualify yourself

no

what about feeling

whatever it is you're feeling right now

you're hearing what I'm saying there are

arising and passing away of sound waves

in that moment you're experiencing sound

but if I stay silent

there's no experience there

so what you just experienced in terms of

the sound was that permanent or

if that is impermanent is it liable to

cause suffering if you hold on to it

and if that's the case can you consider

it to be self

any kind of feeling whatsoever is

impermanent liable to change liable to

cause suffering and therefore not

considered as self

what about perception you're listening

to me you're seeing me

and then the mind that part of the Mind

recognizes oh this is Delson speaking oh

this is delson's voice

that recognition arises dependent upon

memory

but that perception can go away if I

disappear right now you don't perceive

me

you don't perceive my sound you don't

perceive or my voice you don't perceive

me here let's say I disappeared

so if that's the case

your perception is dependent upon

contact

with the air and sound

with the eye and form

if that contact goes away that is to say

Delson goes away this disappeared

now that perception is no longer there

if that's the case then that means that

perception is also impermanent

if perception is impermanent and liable

to change liable to cause suffering

can it be considered self

no

what about formations choices intentions

when you think about formations they

arise dependent upon contact how do you

make a decision

how do you make an informed decision

a decision comes about because you have

contact with information

and you make a choice based on whatever

it is that is received

take that away and your decision changes

or your decision is not there your

choice is not there

so when we talk about Choice when we

talk about intention when we talk about

inclination they are dependent upon

contact as well

so if they are dependently Arisen they

too are impermanent

if what is impermanent leads to

suffering can that be considered self

no

what about awareness cognition

how does awareness rise

awareness arises dependent upon

formations

dependent upon contact when you see me

you are cognizing me you're cognizing

the experience of seeing and hearing

Delson

you take it out in a way

and now that cognition changes

that awareness of Delson changes

if that's the case then awareness also

is dependently Arisen and therefore

impermanent

therefore liable to cause suffering

because if you cling to it and it

disappears and if it was pleasant

and it disappears now it's unpleasant

and therefore that too cannot be

considered self

so that is anata it's not that there is

no self

is that there cannot be anything

considered self

because all conditioned things are

impermanent

and therefore

liable to cause suffering one way or the

other and can't be considered self

what about nibana is nibana self

but they say nibana is permanent in some

cases

so can it still be considered itself

nibana is not a thing

nibana is not a process nibada is not a

state

it's all these things and not these

things

Nirvana is like in quantum mechanics

the wave and particle

it can be a particle or it can be a wave

nibana is just this the cessation of

suffering

Nirvana is non-greed

non-hatred non-delusion

that's it it is the emancipation of the

Mind

freedom of mind

where is self in that it just happens

because the causes and conditions are

gone completely gone it's deconditioned

to the point where it is unconditioned

so you cannot attach yourself to it

it happens like that

when you come out of cessation of

perception feeling and Consciousness

mind makes contact with the nibana

element let's say

that contact is said to be signless

void

and undirected

the reason why is because when you have

this experience

the mind has understood impermanence

and therefore doesn't take anything as

an object nobody cannot be said to be an

object it doesn't even take it as an

object

it's understood to be undirected because

it has no desire for anything there is

no desire there

and it is said to be void or empty of

self

because there's no self-projected onto

it it just arises or it just is

because all conditions have been let go

of

making contact with the unconditioned

there arises feeling that is the joy and

relief that you experience when you come

out of cessation and you in in the mind

comes back up you feel this arising of

great joy arising of great relief

that arises or that happens as an

experience as a feeling that is

conditioned

by the unconditioned contact

and by that you see from there you see

dependent origination you might see

flickering you might see lights you

might see spirals you might see whatever

it is

but that arises as pure links

until you take them personally until you

say that relief was amazing I want more

of that and what happens now a craving

comes up

so in each attainment little by little

craving goes away

right so first some level of delusion

goes away in terms of self-view because

now you realize this whole process is

impersonal

and then in sakadagami the craving goes

a little bit away the

aversion goes a little bit away because

now when you see that experience you're

not clinging to it so much you still

experience with a sense of self

you say oh that was wonderful

but now you're able to recognize easily

easily when craving arises when aversion

arises

and if you do react with craving an

aversion you immediately are able to

recover from it you're able to recognize

it which means your mindfulness gets

clearer your mindfulness gets sharper

when you have this experience as a

soccer dagami or you have the second

agami attainment let's say

it happens because you continue to

practice the six hours continue to

sharpen your mindfulness to be able to

recognize when a seed of craving occurs

when a seed of aversion occurs and

you're able to 6r let that go

or if it happens where you act upon it

you recognize it and you let go of it

and so your reaction isn't so deep your

reaction isn't so long lasting

let go of it you're able to recognize

as an anagami when you get to anagami

you have that experience again contact

with nibana

the joy and relief come up but now

there's pure Equanimity that arises so

you don't really take anything

in terms of craving for anything and

because you have continued to six our

craving and arising as they come when

the actual experience happens of

cessation and then the feeling of nabana

or the experience of Nevada and the

feeling that arises which is equanimity

you don't cling to that

so there is no Central craving anymore

there is no more aversion it's all cut

off now

but now you still have the five higher

Fetters you have restlessness you have

conceit you have clinging to form Realms

and clinging to formless Realms that's

clinging to Janna clinging to the

ayatanas and ignorance

because you still have some iota of

Pride there

dependent upon conceit restlessness

arises dependent upon conceit clinging

to Jannah arises dependent upon the

conceit clinging to arupa janas arise

or let's say clinging to the formless

ROMs arises

and then of course ignorance not fully

understanding the Four Noble Truths

so when our hardship happens when you

have the experience you have no clinging

at all

there's no clinging to any of you not

even right view it's just seen you see

dependent origination you see the dhamma

that's it no big deal

no relief no nothing just okay you see

it because there's no fuel of clinging

with an identity

because there's no fuel of identifying

with that process

the conceit goes away

and because the conceit is the

foundation for restlessness clinging to

Janna clinging to ayatanas they fall

away like a house of cards and because

you have seen the four noble truths you

have fully understood suffering you have

fully abandoned all kinds of craving

craving for sensual Pleasures when that

when that happened when you had the

state of anagami craving for existence

and craving for non-existence

and now you have experienced nibana

completely

your mind has become fully pure

purified of all greed hatred and

delusion

and therefore you have perfected the

Eightfold Path you have perfected the

practice now the practice becomes the

automatic way of responding to the world

around you

that's the default mode of functioning

for such a mind

so there's no clinging to any views

there no clinging to the Dharma no

looking forward to this happening or

looking forward to that happening it's

all just okay whatever happens happens

so when one says nothing is acceptable

to me they are closer to non-clinging

they are closer to non-bondage closer to

non-delighting according to the Buddha

because they have less attachment to

views

so then he says when this was said The

Wanderer diganaka remarked master master

Gautama commends my point of view

recommends my point of view

so here avivasona thinks that uh oh so

he's saying that uh I'm in our Hut

he's saying that yeah I don't have any

clinging now but guess what happened he

has Pride

for that clinging to no views

so he's so the Buddha says now ask you

those recluses and brahmanas who hold

the doctrine and view something is

acceptable to me something is not

acceptable to me the view of theirs as

to what is acceptable is close to lust

close to bondage close to delighting

close to holding close to clinging while

the view of theirs as to what is not

acceptable is close to non-lust close to

bond non-bondage close to non-delighting

close to non-holding close to

non-clinging

so in other words there are some who

have the view that or they have a

partial sense of self well this is

myself but that is not myself

or this world is partially Eternal or

this self is partially Eternal in one

way or the other so they still have some

clinging there but they've let go of

other aspects of clinging to self and

clinging to the idea of a self in

relation to existence

so in this case some part of their mind

has craving and some part has let go of

some level of craving

now aggravation a wise man among those

recluses in brahmanas who holds the

doctrine and view

everything is acceptable to me considers

thus

if I obstinately adhere to my view

everything is acceptable to me and

declare only this is true anything else

is wrong

then I may clash with thee to others

with a recluse of brahmana who holds the

doctrine and view nothing is acceptable

to me and with the recluse of brahmana

who holds the doctrine in view something

is acceptable to me something is not

acceptable to me I am a clash with these

two and when there is a clash there are

disputes when there are disputes there

are quarrels

when there are quarrels there is

vexation thus foreseeing for himself

clashes disputes quarrels and vexation

he abandons that view

and does not take up some other view

this is how there comes to be the

abandoning of these views this is how

there comes to be the relinquishing of

these views

so when he talks about a wise person

that means they really

intelligently look at

any attachment they have to certain

views even if it's of the dhamma

and if there's any resistance to

opposing views then they realize that

this can cause vexation this can cause

craving this can cause attachment this

can cause violence in the mind

so they let go of adhering to that view

fine somebody criticizes of you

criticizes the dhamma

okay fine

why cling to the Domino why make the

dhamma self

why make the practice self

why make twin or the 6r South they're

all just processes

so if you understand this then you let

go of any kind of attachment to a view

and then a wise man among those recluses

and brahmanas who hold the doctrine and

view nothing is acceptable to me

considers this if I obstinately adhere

to my view nothing is acceptable to me

and declare only this is true anything

else is wrong

then I may clash with the other with the

two others with a recluse of brahmana

who holds the doctrine and view

everything is acceptable to me

and with a reckless of ramen who holds

the doctrine and view something is

acceptable to me something is not

acceptable to me I may clash with these

two and when there is a clash there are

disputes when there are disputes there

are quarrels and when there are quarrels

there is vexation thus foreseeing for

himself clashes disputes quarrels and

vexation he abandons that view and does

not take up some other View

this is how there comes to be the

abandoning of these views

this is how there comes to be the

relinquishing of these views so somebody

says okay there is no self I'm not

holding on to anything there's nothing

worth holding on to

and then somebody says oh but there

there is a self here or you know uh this

practice leads to Nirvana or whatever it

might be this practice or this is self

and this is not self and you hold on to

a certain sense of there is no self at

all what happens that your mind says oh

that person is wrong immediately your

mind says that person is wrong

because it doesn't match with your view

of the world it doesn't match with your

view of what is self and what is not

self

so you're clinging to that view

but if you recognize that and you let go

of that

then you don't create agitation in the

mind you don't create vexation in the

mind

and you experience peace right there and

then

so this can this can be on a mundane

level as well you're holding on to some

kind of view about this person or about

this group of people or about politics

or your favorite sports team or whatever

it might be this is the best or this is

right and everybody else is wrong what

happens

somebody comes up to you and tries to

say no you're wrong

this is the best or this is better than

what you think and so on and so forth

what is the reactivity that happens in

the mind the mind immediately says no no

they're wrong

and then what happens it completely

clouds your awareness now from going

from a friend they look at you look at

them as being an enemy

now you say oh that person is wrong I

hate them

or you just say that person is stupid

they don't know what they're talking

about right you come to all of these

different conclusions and ideas

so what happens there's agitation in the

mind there's craving and clinging in the

mind

so let go of trying to defend any kind

of you

let go of All Views together all

together

and you will experience full peace of

mind

a wise man among those recluses and

brahmanas who holds who hold the

doctrine and view something is

acceptable to me something is not

acceptable to me considers thus if I

obstinately adhere to my view something

is acceptable to me something is not

acceptable to me

and declare only this is true anything

else is wrong

that I may clash with the other the the

two others with a recluse of ramen who

holds the doctrine and view everything

is acceptable to me and with a recluse

of Brahman who holds a Doctrine and view

nothing is acceptable to me I may clash

with these two and when there is a clash

there are disputes when there are

disputes there are quarrels when there

are quarrels there is vexation

thus for seeing for himself clashes

disputes quarrels and vexation he

abandons that view and does not take up

some other View

this is how there comes to be the

abandoning of these views this is how

there comes to be the relinquishing of

these views

now listen carefully

this body made of material form

consisting of the four Great elements

that is Earth

the air element the fire element Water

Element the solid state of matter liquid

state of matter gaseous state of matter

plasma state of matter heat and

temperature

procreated by a mother and father and

built up of boiled rice and porridge

meaning built up of food

right this is how your your muscles

build your skeletons grow and so on and

so forth through food through nutrition

is subject to impermanence this body

will decay

this body continues to Decay from the

very moment you are born

you have an expiry date your body has an

expiry date it grows

right it changes

and eventually it declines it is subject

to impermanence

to being worn and rubbed away to

dissolution and disintegration it should

be regarded as impermanent as suffering

as a disease as a tumor as a dart as a

Calamity as an Affliction as alien as

disintegrating as void as not self

pretty strong words about the body

really what the Buddha is saying is have

complete this passion for the body

don't get tied up into

you know I have to take care of the body

in this way or that way yes you want to

be healthy but don't get obsessed about

that

nobody you know no body

is getting out alive from this existence

it's all they're all going to die

we're all going to die

at some point or another

when one regards this body thus one

abandons desire for the body affection

for the body subservience to the body

this is very important people become

slaves to their body

they adhere to a diet certain kind of

diet right maybe it's for medical

purposes fine that's fine but they

become so subservient to the body

I have to have my meal at this time

or I have to go for my morning

activities at this particular time

why because the body demands it

if it's not met you feel terrible about

it

so you become a servant to the body

but if you understand this body as being

always changing okay no big deal

there are aggravation three kinds of

feeling Pleasant feeling painful feeling

and neither painful nor Pleasant feeling

on the occasion when one feels Pleasant

feeling one does not feel painful

feeling

or neither painful nor Pleasant feeling

on that occasion one feels only Pleasant

feeling

so in other words when you're

experiencing Pleasant feeling you

experience pleasure right there and then

there's no pain there

is no neutrality there there's there's

pleasure you actually have a

a emotion tied to it like oh this is

Pleasant I really like this now that's

not craving it's just perceiving that

this is Pleasant

on that occasion when one feels painful

feeling one does not feel Pleasant or

neither painful nor Pleasant feeling

on that occasion one feels only painful

feeling

so in other words let's say you're

walking barefoot

and

you step on a thorn in that moment you

feel just pain

you're not thinking about how

pleasurable that is unless that's your

thing but

you know that's another thing entirely

but in that moment that pain is all

you're experiencing there's no Pleasant

feeling there there's no neutral feeling

there you say ouch

right you have a reaction to it it's

painful

in that moment

on the occasion and one feels neither

painful nor Pleasant feeling one does

not feel Pleasant feeling or painful

feeling on that occasion one feels only

neither painful nor Pleasant feeling

this is that experience of just being in

lukewarm water you don't have any

thoughts about it one way or the other

it's not pleasant or unpleasant

so you're just experiencing it as okay

whatever

so in that moment when that feeling

arises it is neither painful

nor Pleasant it's just neutral

Pleasant feeling ague is impermanent

conditioned dependently arisen

subject to destruction Vanishing

fading away and ceasing

painful feeling too is impermanent

conditioned dependently Arisen subject

to destruction Vanishing away

fading away and ceasing

neither painful nor Pleasant feeling too

is impermanent

conditioned dependently Arisen subject

to destruction Vanishing fading away and

ceasing

why

if you recall dependent origination we

see

that first we have ignorance which

conditions formations

which condition

consciousness which conditions namarupa

which can mentality material which

conditions The Sixth Sense spaces which

condition contact

gives rise to feeling

take away the contact that feeling goes

away

Pleasant painful or neutral

whatever it is you're experiencing is

dependently Arisen dependently Arisen

based on contact if that contact goes

away that feeling vanishes

and therefore it is subject to

destruction feeling is subject to

destruction any feeling any experience

you're having

loving kindness in your meditation

changes

goes from loving kindness to compassion

compassion changes to Joy Joy changes to

Equanimity Equanimity Fades and then you

have quiet mind that too Fades and then

you have the signless that who Fades and

you have cessation of perception feeling

and Consciousness the first genre is an

experience it's a Feeling

it's a pleasant feeling

but that too changes

it is subject to cessation subject to

change subject to Vanishing subject to

fading away

it might cease into the second genre and

so on or just cease all together and

their Association of perception feeling

and consciousness

so don't hold on don't hold on to

anything don't hold on to any object

the key is not to hold on to any object

the key is to just observe that object

when you get to Quiet Mind

don't hold on to even Quiet Mind don't

do anything

don't even observe don't even watch

because as soon as you observe there's

an intention produced I have to observe

Quiet Mind and what happens now you

become tunnel visioned

now you become attached now you crave

now you cling

let go of any intention and just see

things as they are

just stay there just be there

in that moment when you're in Quiet Mind

in that time when you're in Quiet Mind

will automatically relax

formations any Proto thoughts that arise

that percolate up to form fully formed

thoughts the mind just recognizes and

releases relaxes comes back that's it

don't do anything

just stay there

seeing thus a well-taught noble disciple

becomes disenchanted

with Pleasant feeling this enchanted

with painful feeling

disenchanted with neither painful nor

Pleasant feeling

disenchanted

when you come to quiet mind when you

come to any genre

First China second John third John of 4

China you come to any base of Infinite

Space infinite Consciousness nothing

neither perception nor non-perception

to see it as an experience that is

subject to change

when that happens you develop Equanimity

having Equanimity you have

disenchantment

you're not bothered by it you're not

attached to it whatever happens happens

doesn't matter it's okay

so that disenchantment is a mind like

Teflon like a non-stick pen nothing

sticks to the mind

everything just Glides through the mind

when you're in Quiet Mind and even

deeper into signless state

you will see for yourself that the mind

is not interested in paying attention to

thoughts anymore

they just come and go and mind doesn't

care

sad that mind has apathy or or any kind

of indifference it's just been there

done that

another alternate translation for this

enchantment is Revolution

again that's not a version It's just

it's like when you have your favorite

food right you're eating your favorite

food

and the person who makes the perfect

version of your favorite food says Hey

here is a plate of your favorite dish

and you've relished in that and you have

oh that's great it's a pleasant feeling

you experience it and you love it and

you enjoy it and they said here is a

second helping and you say okay

and you eat that and you try it and now

you're full

and they say here's a third helping

now it's turned into like I've had

enough that's enough

right that's the state of disenchantment

you've had enough thoughts

you've all your life you've just been

enamored by thinking all your life

you've been enamored by this and that

enamored by this feeling and that

feeling and this sensation and that

sensation this Shana that Janna this

Brahma vihara that Brahma vihara this

mind Quiet Mind signless State you're

just enamored by all of that

but there comes a point where you've had

enough of that all right I've seen it

enough

right

it's interesting when you want when you

see kids little kids

and let's say you're a parent or you

know you're an elder and you're watching

TV with with uh with your with the kid

and they're watching their favorite TV

show

for some reasons for some reason a child

can watch that same episode over and

over and over and over again

and you have to be subject to that

don't you experience revulsion at some

point

that's the disenchantment

I've seen enough enough of this

so everything that comes just collides

on through

being disenchanted he becomes this

passionate

this comes from the word viraga in Pali

or vairagya in Sanskrit this means to be

detached

now the mind is in a bubble now the mind

is just completely detached from it

it's like it's just looking up and

seeing everything and just okay

whatever it's all happening that's fine

the mind has no interest in anything

it's just completely at peace

just satisfied and content within itself

through this passion the mind is

liberated now cessation

you know what's happening is as you get

into deeper and deeper levels of Quiet

Mind the formation starts to slow down

or they seem to like they seem like

they're slowing down because you become

disenchanted

when you become disenchanted

your attention to these things to these

formations to these thoughts don't go

from here to there

it's like you are in the eye of a storm

in the hurricane and all these thoughts

are happening but your mind doesn't get

attached in either in either of those

thoughts any of those thoughts

and just stay centered

and because there's no fuel

those thoughts start to dissipate

and then the last formation to go that

sense of I am

that conceit that's the last to go when

that goes away

their cessation of perception feeling

and consciousness

all conditions have been let go of

and then that mind experiences

nibana

it is liberated

and when it is liberated which means

when it is fully liberated from all of

the taints having let go of all kinds of

craving and clinging

there comes the knowledge it is

liberated one understands birth is

destroyed the holy life has been lived

what had to be done has been done

there is no more coming to any state of

being

birth is destroyed

now there is no more rebirth

no more doing the same thing over and

over again expecting a different result

no more getting clung to different kinds

of situations and repeating those same

situations

no more birth of different reactions and

actions rooted in a sense of self rooted

in craving rooted in conceit rooted in

aversion rooted in ignorance rooted in

wrong views

what had to be done has been done the

holy life has been lived you have

completely perfected the Eightfold Path

now

now the Eightfold Path

has become your default mode of

functioning

you have deconditioned the mind of all

craving of all conceit of all clinging

of all ignorance of all identification

of all wrong views

and reconditioned it with the Eightfold

Path

which means now your view is always

going to be right for you

your intention is always going to be

right intention your speech is always

going to be right speech your action is

always going to be right action

your livelihood is always going to be

right livelihood your mindfulness will

always be right mindfulness your

collectedness will always be right

collectiveness and this unlocks two more

factors of the path which is now the

tenfold path

right

Insight or right knowledge and right

Liberation your mind is completely

liberated it knows it is liberated

so that is the mind of the araha always

in nibana because

there is no greed no hatred no delusion

in such a mind

and there is no more coming to any state

of being

there's no sense of I have to do this or

I need to become that because any sense

of that is completely destroyed

the mind doesn't project any kind of

future that this has to be this way

doesn't project from any kind of past

that because this person was this in a

Pastime they will be like this now

there's no there's no process of

projecting anything on any one or

anything whatsoever just everything is

fresh

that's why that mind of the araha is

spontaneous

the action is seemingly spontaneous it's

unconditioned it just sees things as

they are

so you can practice this for yourself

every time you see that the mind is

projecting something recognize that let

that go and come back to a state which

is peaceful not grabbing onto this or

that

state of non-creaving non-hatred

non-dilution

abiku whose mind is liberated thus

akivaisana sides with none and disputes

with none

he employs the speech currently used in

the world without adhering to it

such a mind doesn't hold on to this or

to that anything can happen no big deal

that mind just says let's see what

happens it doesn't have any projection

of oh I have to it has to be this way or

this person is right and that person is

wrong and even if they know that this

person is right or that person is wrong

no big deal okay fine

they don't adhere to any of that

but they use the conventional language

of

I me myself

you know they say Okay I want this or I

want that or can you get me this or can

you get me that or whatever it might be

or this is mine or this is whatever it

might be

but they don't have any adherence of

this is actually me mine or myself

they're just using conventional uh words

to transact with the world

right

I mean how strange would it be somebody

says one thinks in this way or one self

is this or that or whatever just

uses normal language

now on that occasion the venerable

saripota was standing behind the blessed

one Fanning him

then he thought then he thought sorry

the blessed one indeed speaks to us of

the abandoning of these things through

direct knowledge

the sublime one

indeed

speaks to us of the relinquishing of

these things through direct knowledge

as the venerable saripota considered

this

through not clinging his mind was

liberated from the taints

gave

any discourse that the Buddha gave

he was not attached to any of it

any kind of training that he gave

he was not vested in the success of one

or the other

somebody did well okay good somebody did

not so good no problem

he was not vested in is this a good

Dharma talk or not do people understand

or not he just gave the dhamma and

oftentimes he would just stand up and

leave

that's it

he neither relished or became excited

when people were happy and delighted

with the Dharma talk nor was he

discouraged when people didn't

understand what he was saying

he had no clinging to the dhamma at all

when he explained dependent origination

when he explained the four noble truths

when he explained this or that he was

just explaining he was just giving a

discourse

if people liked it or didn't like it

didn't make a difference to him

he was just purely giving the dhamma

abandoning any kind of attachment to the

outcome of what he was saying abandoning

any kind of attachment

to any of the aspects of the dhana

when saripota realized this

he said oh okay so what am I holding on

to why should I be holding on to

anything why should I be holding on to

my attachment to the Buddha my

attachment to the dhamma my attachment

to the Sangha why should I be holding on

to my attachment to the practice

it's just the practice

so when you practice practice with

detachment

it's easier said than done but you can

start to exercise that by understanding

okay let's see what happens that's the

attitude to have when you meditate let's

just see what happens

you're watching the movie a movie for

the first time just watching

now if you've had an experience of one

genre or the other or a cessation or

whatever it might be now what happens

now you recognize the steps leading to

it

they're like oh there it is

so what happens now you cling to that

but just watch it just relax Just Let It

Go just keep watching it let it unfold

let the practice unfold

you are not doing anything

the practice itself is happening

you're just there to sit

and be present

that's it

that's mindfulness being present

observing how your mind's attention

moves means to be present that's it

remembering to observe doesn't mean I

have to have to actively be like oh this

is what happened this is what happened

this is what happened just be present

enough to have the awareness so that the

Mind realizes oh it got distracted

recognize that let it go and come back

so when you sit down

sit down because you just want to see

what happens

not because you need to attain this

genre or you need to attain cessation or

you need to attain nibana or whatever it

is

let go of all expectations

expectation is another word for craving

for clinging

but in the Wonder diganaka the Spotless

Immaculate vision of the dhamma arose

all that is subject to arising is

subject to cessation

The Wanderer diganaka saw the dhamma

attain the dhamma understood the dhamma

fathom the dhamma he crossed Beyond

doubt did away with perplexity gained

intrepidy intrepidity and became

independent of others in the teacher's

dispensation in other words he attained

stream entry

he saw the dhamma understood the dhamma

he let go of all doubt in the Buddha

Adam and Sangha all confusion

and he gained confidence

in the Buddha's teaching

and he understood impermanence and

therefore didn't hold on to anything in

terms of a self understood on an

intellectual experiential level that

there is no underlying permanent

personal self

then he said to the blessed one now this

is very interesting what he says then he

said to the blessed one magnificent

Master Gautama magnificent Master

Gautama Master Gautama has made the

Dharma clear in many ways as though he

were turning upright what had been

overthrown revealing what was hidden

Shoring the way to one who was lost or

holding up a lamp in the dark for those

with eyesight to see forms now listen to

this part he says I go to the master

gothamma for refuge and to the dhamma

and to the Sangha of bikers from today

let Master Gautama remember me as a lay

follower

who has gone to him for refuge for life

he was first a Wonder in the beginning

of the sutah and now he says I go to

Refuge to you as a lay follower

why

is that some kind of error in

Translation or

a mistype

because he completely renounced the the

lifestyle that he had as a Wonder came

back to becoming a layperson

and now sought Refuge as a layperson

so that is the end of the Sutra

okay there are four noble truths

Noble Truth of suffering

[Music]

honey go home

so yesterday you might have heard Bonte

sachinanda talk about uh sorry put the

story

when he

was Fanning the Buddha

and how he attained

araha ship

when he realized that the Buddha was not

even attached to the dhamma

so the shooter I'm going to read today

is just about that

it's magic manikaya 74.

Diga nakasuta to diganaka

Diga Naka means long nails

so that's the uh

nickname of somebody who had very long

nails and this person

was purported to be either sorry puta's

cousin

or his nephew depending upon the

tradition

thus have I heard on one occasion the

blessed one was living at rajagaha in

the boers cave on the mountain vulture

Peak

then The Wanderer diganaka went to the

blessed one and exchanged greetings with

him

when this courteous and amiable talk was

finished

he stood out one side and said to the

blessed one

Master Gautama my

Doctrine and view is this

nothing is acceptable to me

my Doctrine and my view is this nothing

is acceptable to me

so this is a view of some of the

Aesthetics that were there at the time

that they clung to no views

so they were said to be Skeptics

they were said to be eel wriglers

because they never concluded one way or

the other

there could be a tatagata there could

not be a tatagata there could be an

Ibana there could be not be nabana

we don't know this is their view so they

hold on to no conclusions at all

so listen to what the Buddha says

this view of yours again that's his real

name

this view of yours that nothing is

acceptable to me

is not at least that view acceptable to

you

and so he says if this view of mine were

acceptable to me master Gautama

so in other words the Buddha is asking

him okay you say that you cling to no

views

but you do you cling to The View

that you cling to no views in other

words are you attached to that view of

no views

and so I'll give Asana or diganaka says

no I don't I don't claim to that view

either so now the Buddha will dissect us

there are plenty in the world who say it

too would be the same it too would be

the same yet they do not abandon that

view

and they take up still some other View

these those are few in the world who say

it too would be the same it too would be

the same and who abandoned that view and

do not take up some other View

so when somebody starts this practice

the practice that you're doing right now

there are certain views if you recall

when we were talking about dependent

origination we talked about clinging to

certain views

clinging to self you clinging to view

about the world is the view is the world

Eternal or not Eternal is this is their

self or not a self

uh you know the weight leading to

Nirvana is taking up purificatory rights

like Jane say or it's all about

materialism or there's nothing matters

there is no meaning in anything these

are the different types of views

but according to the dhamma these are

the different types of views that are

wrong unbeneficial

not leading to nibana not leading to

your happiness not leading to the

cessation of suffering

so you go from that view or those wrong

views and you come to the dhamma and you

practice the dhamma you do the Eightfold

Path you keep the precepts you maintain

your Sila you practice samadhi you have

collectedness you have bhavana and

mental development you go through the

genres and you experience some level of

insight

having now experienced this you

understand what is right for you

we'll get more into Right View when we

talk about the Eightfold Path but the

Right View there are many fold there is

the view of Right View in terms of that

there is meaning in generosity there is

meaning in keeping the precepts there is

meaning in having gratitude for one's

parents because they brought us into

this life into this existence first to

be able to experience nibana

and then there is part of that view that

there are those who have understood this

and who know the four noble truths that

there is this world and the other

there is this world and there is another

world now that could be interpreted in a

few ways that could mean that there is

this plane of existence and there are

other planes of existence other lokas

Deva Locas uh petalokas hell Realms

brahmalokas and so on and so forth

but the other understanding which is

very interesting because the Last

Retreat there was somebody who mentioned

this and I like their interpretation

that there is this world which is the

mundane world that we're experiencing

through the five physical senses when

the Buddha talked about what is loka

what is this world what is this

experience that we're having it's all

happening through the five physical

sense bases the world is measured and

understood and experienced

through the five cent spaces and the

mind of course

but what about the other world that

other world could be understood as the

Supra mundane world that is the world of

Janna

when you go into an experience of Jannah

when you go through loving kindness and

compassion and joy and Equanimity you go

through the four genres you go through

the ayatanas you're experiencing a

different dimension internally

you have experiencing an inner World

another world this is the super mundane

level

so that's part of Right View and then of

course that there are people who know

this and who are able to teach it so

there is some uh experiential confidence

in the teacher in the Buddha the dhamma

and the Sangha primarily

and then there's a super mundane Right

View which is

the view of the four noble truths and

you come to this through development

through bhavana through samadhi through

practice and how does that happen

through the six hours

the six R's allow you to know and

understand Four Noble Truths

when you recognize that there is a

hindrance or an irritation or

frustration or a hap or some kind of

anger or whatever it might be

that's suffering right there and then

you notice that there is this irritation

for an unpleasant feeling or craving for

a pleasant feeling

or you want you see that the mind is

identifying with this and has conceit

and says no I am this

or I am not this

and based on that you see there is

suffering

so recognizing that allows you to

understand the first Noble Truth of

suffering

putting your attention on that

that is the origin of suffering the fuel

for that suffering

when you have a hindrance if your

attention is on that and you continue to

resist it or you continue to Crave for

it there is undue attention given to

that hindrance and it feeds it fuels it

that is the origin of the suffering

so you recognize that and you abandon

that second Noble Truth

by releasing your attention from that

hindrance and then relaxing the

tightness and tension which is the

craving associated with it

when that happens you experience the

third Noble Truth

of the cessation of suffering of nirodha

in that moment when you relax you

experience mundane nibana mundane

Nirvana

having then experienced this

you then generate a wholesome State of

Mind through the smile

through uplifting the mind

and then you come back to your object of

meditation doing this you are

cultivating the fourth Noble Truth of

the path leading to nibana the path

leading to the cessation of suffering

because you have cultivated the six arcs

you are utilizing the six R's which

means you are practicing right effort

and right effort is the core of the

Eightfold Path as I've said before

through the six R's through right effort

you go from the wrong view to Right View

wrong intention to write intention

wrong speech to write speech wrong

action to write action wrong livelihood

to right livelihood wrong mindfulness to

right mindfulness wrong collectedness to

right collectiveness and because of that

you are cultivating the path and as you

cultivate the path you understand that

fourth Noble Truth

so every time you do the six R's you are

actually establishing super mundane

Right View

that is the understanding of the Four

Noble Truths

but then there comes a point when you

become an anagami that there is clinging

to the dhamma craving for the dhamma

clinging to the dhamma means that there

is conceit and pride of the dhamma you

become a dhamma Defender

somebody criticizes the Buddha somebody

criticizes the sutha somebody criticizes

twin somebody criticizes the six r's

what happens there jolt of wanting to

defend

the practice

that is the clinging to gamma that is

the clinging to Right View

so for you to become an arahat you have

to let go of all views of all

attachments to All Views so you go from

wrong view to Right View and then from

Right View to non-attachment to All

Views including Right View

aggravation uh there are some recluses

in brahmanas whose Doctrine and view is

this everything is acceptable to me

there are some recluses in brahmins

whose Doctrine and view is this nothing

is acceptable to me

and there are some recluses and

brahmanas whose Doctrine and view is

this something is acceptable to me and

something is not acceptable to me

among these the view of those recluses

and brahmanas who hold the doctrine and

view everything is acceptable to me is

close to lust close to bondage close

to delighting close to holding close to

clinging why

what he means when he says that

everything is acceptable to me

that creates attachment to existence

this is the view or the

umbrella for category of views

associated with

eternalism

associated with materialism

so that gives this rise to a self

now that self can be understood as

either a soul

or that self could be said that that

material is myself that body is myself

and so everything is acceptable to me

that there is a underlying self

and then when there is an underlying

self what happens

such a mindset is always looking to

satisfy that sense of self

so when you have this idea that

everything is consciousness or

Consciousness is me Consciousness is

mine or the world and I are the same

this is the Atman Brahman idea

when you hold on to that view you create

a sense of self

then when you have that you identify

with it some will identify with the

material body some will identify with

the feeling some will identify with

perception some will identify with

intentions and choices or formations and

some will identify with awareness itself

this process of identification leaves

the Mind towards wanting something for

that sense of self

leads the mind to cling to something

but then the Buddha says the view of

those recluses and brahmanas who hold

the doctrine in view nothing is

acceptable to me

is close to non-lust

close to non-bondage

close to non-delighting

close to non-holding close to non-ling

now the Very extreme understanding of

this is that there is no self

that there is no meaning in giving

that nothing matters

this is annihilationism myself will be

destroyed when this body goes away

myself will be fully destroyed when

feeling goes away or perception goes

away or intention and choices go away or

formations go away or awareness goes

away

this is annihilationism

and related to that is nihilism nothing

matters

nothing matters

when someone has this kind of view they

don't hold on to anything

but they still have the concept of no

self

and there is a self that says that there

is no self

so they hold on to an idea of no self

when the Buddha was asked is there a

self

or is there no self

he didn't answer one way or the other

because if he answered that there is a

self he would lead people into the idea

of eternalism

which creates clinging which creates

craving

if he said that there is no self that

would lead people to not wanting to do

anything because why why does it matter

if there's no self

what the Buddha taught in terms of anata

is not that there is no self

he said what is not self

there's a difference between no self and

not self

anata

there was an idea of a self in Ancient

India which was that this self is all

pervading

is permanent and a source of joy and

happiness and the Buddha said okay fine

let's say for the purpose of

understanding that you say that that is

such a self

it's known as

it is existent it is conscious and it is

joyful

but if that's the case and you'll look

at everything in reality

you see that it is always changing

subject to change

because it is dependently Arisen that

which is dependently Arisen is

conditioned and therefore impermanent

subject to change

how could you consider that to be self

when we look at the categories of

different experience

we have the body form

we have feeling experience

of The Sixth Sense spaces

we have perception recognizing and

labeling what it is that you're

experiencing through the Sixth Sense

basis

formations

formations are that which allow you to

experience mental formations allow you

to feel and perceive verbal formations

allow you to express

and bodily formations allow you to

experience the body in breathing out

breathing moving and so on

and

then there is awareness Consciousness

the cognizing of what it is that you are

experiencing the consciousness

now if you were to take all of these

different heaps Aggregates the kandas or

skandas

these are the different categories of

experience

take each of these and then use the

Touchstone of this ancient Indian idea

of the self

does it match the idea of self is form

permanent or impermanent

impermanent

if form is impermanent

it is liable to change

it is liable to cause suffering one way

or the other

then is that yourself

qualify as that self that we just talked

about

form

if form is impermanent and we say that

the the idea of a self is permanent

we say the idea of a self is not subject

to change the idea of a self is a source

of bliss

Everlasting Bliss this form

qualify yourself

no

what about feeling

whatever it is you're feeling right now

you're hearing what I'm saying there are

arising and passing away of sound waves

in that moment you're experiencing sound

but if I stay silent

there's no experience there

so what you just experienced in terms of

the sound was that permanent or

if that is impermanent is it liable to

cause suffering if you hold on to it

and if that's the case can you consider

it to be self

any kind of feeling whatsoever is

impermanent liable to change liable to

cause suffering and therefore not

considered as self

what about perception you're listening

to me you're seeing me

and then the mind that part of the Mind

recognizes oh this is Delson speaking oh

this is delson's voice

that recognition arises dependent upon

memory

but that perception can go away if I

disappear right now you don't perceive

me

you don't perceive my sound you don't

perceive or my voice you don't perceive

me here let's say I disappeared

so if that's the case

your perception is dependent upon

contact

with the air and sound

with the eye and form

if that contact goes away that is to say

Delson goes away this disappeared

now that perception is no longer there

if that's the case then that means that

perception is also impermanent

if perception is impermanent and liable

to change liable to cause suffering

can it be considered self

no

what about formations choices intentions

when you think about formations they

arise dependent upon contact how do you

make a decision

how do you make an informed decision

a decision comes about because you have

contact with information

and you make a choice based on whatever

it is that is received

take that away and your decision changes

or your decision is not there your

choice is not there

so when we talk about Choice when we

talk about intention when we talk about

inclination they are dependent upon

contact as well

so if they are dependently Arisen they

too are impermanent

if what is impermanent leads to

suffering can that be considered self

no

what about awareness cognition

how does awareness rise

awareness arises dependent upon

formations

dependent upon contact when you see me

you are cognizing me you're cognizing

the experience of seeing and hearing

Delson

you take it out in a way

and now that cognition changes

that awareness of Delson changes

if that's the case then awareness also

is dependently Arisen and therefore

impermanent

therefore liable to cause suffering

because if you cling to it and it

disappears and if it was pleasant

and it disappears now it's unpleasant

and therefore that too cannot be

considered self

so that is anata it's not that there is

no self

is that there cannot be anything

considered self

because all conditioned things are

impermanent

and therefore

liable to cause suffering one way or the

other and can't be considered self

what about nibana is nibana self

but they say nibana is permanent in some

cases

so can it still be considered itself

nibana is not a thing

nibana is not a process nibada is not a

state

it's all these things and not these

things

Nirvana is like in quantum mechanics

the wave and particle

it can be a particle or it can be a wave

nibana is just this the cessation of

suffering

Nirvana is non-greed

non-hatred non-delusion

that's it it is the emancipation of the

Mind

freedom of mind

where is self in that it just happens

because the causes and conditions are

gone completely gone it's deconditioned

to the point where it is unconditioned

so you cannot attach yourself to it

it happens like that

when you come out of cessation of

perception feeling and Consciousness

mind makes contact with the nibana

element let's say

that contact is said to be signless

void

and undirected

the reason why is because when you have

this experience

the mind has understood impermanence

and therefore doesn't take anything as

an object nobody cannot be said to be an

object it doesn't even take it as an

object

it's understood to be undirected because

it has no desire for anything there is

no desire there

and it is said to be void or empty of

self

because there's no self-projected onto

it it just arises or it just is

because all conditions have been let go

of

making contact with the unconditioned

there arises feeling that is the joy and

relief that you experience when you come

out of cessation and you in in the mind

comes back up you feel this arising of

great joy arising of great relief

that arises or that happens as an

experience as a feeling that is

conditioned

by the unconditioned contact

and by that you see from there you see

dependent origination you might see

flickering you might see lights you

might see spirals you might see whatever

it is

but that arises as pure links

until you take them personally until you

say that relief was amazing I want more

of that and what happens now a craving

comes up

so in each attainment little by little

craving goes away

right so first some level of delusion

goes away in terms of self-view because

now you realize this whole process is

impersonal

and then in sakadagami the craving goes

a little bit away the

aversion goes a little bit away because

now when you see that experience you're

not clinging to it so much you still

experience with a sense of self

you say oh that was wonderful

but now you're able to recognize easily

easily when craving arises when aversion

arises

and if you do react with craving an

aversion you immediately are able to

recover from it you're able to recognize

it which means your mindfulness gets

clearer your mindfulness gets sharper

when you have this experience as a

soccer dagami or you have the second

agami attainment let's say

it happens because you continue to

practice the six hours continue to

sharpen your mindfulness to be able to

recognize when a seed of craving occurs

when a seed of aversion occurs and

you're able to 6r let that go

or if it happens where you act upon it

you recognize it and you let go of it

and so your reaction isn't so deep your

reaction isn't so long lasting

let go of it you're able to recognize

as an anagami when you get to anagami

you have that experience again contact

with nibana

the joy and relief come up but now

there's pure Equanimity that arises so

you don't really take anything

in terms of craving for anything and

because you have continued to six our

craving and arising as they come when

the actual experience happens of

cessation and then the feeling of nabana

or the experience of Nevada and the

feeling that arises which is equanimity

you don't cling to that

so there is no Central craving anymore

there is no more aversion it's all cut

off now

but now you still have the five higher

Fetters you have restlessness you have

conceit you have clinging to form Realms

and clinging to formless Realms that's

clinging to Janna clinging to the

ayatanas and ignorance

because you still have some iota of

Pride there

dependent upon conceit restlessness

arises dependent upon conceit clinging

to Jannah arises dependent upon the

conceit clinging to arupa janas arise

or let's say clinging to the formless

ROMs arises

and then of course ignorance not fully

understanding the Four Noble Truths

so when our hardship happens when you

have the experience you have no clinging

at all

there's no clinging to any of you not

even right view it's just seen you see

dependent origination you see the dhamma

that's it no big deal

no relief no nothing just okay you see

it because there's no fuel of clinging

with an identity

because there's no fuel of identifying

with that process

the conceit goes away

and because the conceit is the

foundation for restlessness clinging to

Janna clinging to ayatanas they fall

away like a house of cards and because

you have seen the four noble truths you

have fully understood suffering you have

fully abandoned all kinds of craving

craving for sensual Pleasures when that

when that happened when you had the

state of anagami craving for existence

and craving for non-existence

and now you have experienced nibana

completely

your mind has become fully pure

purified of all greed hatred and

delusion

and therefore you have perfected the

Eightfold Path you have perfected the

practice now the practice becomes the

automatic way of responding to the world

around you

that's the default mode of functioning

for such a mind

so there's no clinging to any views

there no clinging to the Dharma no

looking forward to this happening or

looking forward to that happening it's

all just okay whatever happens happens

so when one says nothing is acceptable

to me they are closer to non-clinging

they are closer to non-bondage closer to

non-delighting according to the Buddha

because they have less attachment to

views

so then he says when this was said The

Wanderer diganaka remarked master master

Gautama commends my point of view

recommends my point of view

so here avivasona thinks that uh oh so

he's saying that uh I'm in our Hut

he's saying that yeah I don't have any

clinging now but guess what happened he

has Pride

for that clinging to no views

so he's so the Buddha says now ask you

those recluses and brahmanas who hold

the doctrine and view something is

acceptable to me something is not

acceptable to me the view of theirs as

to what is acceptable is close to lust

close to bondage close to delighting

close to holding close to clinging while

the view of theirs as to what is not

acceptable is close to non-lust close to

bond non-bondage close to non-delighting

close to non-holding close to

non-clinging

so in other words there are some who

have the view that or they have a

partial sense of self well this is

myself but that is not myself

or this world is partially Eternal or

this self is partially Eternal in one

way or the other so they still have some

clinging there but they've let go of

other aspects of clinging to self and

clinging to the idea of a self in

relation to existence

so in this case some part of their mind

has craving and some part has let go of

some level of craving

now aggravation a wise man among those

recluses in brahmanas who holds the

doctrine and view

everything is acceptable to me considers

thus

if I obstinately adhere to my view

everything is acceptable to me and

declare only this is true anything else

is wrong

then I may clash with thee to others

with a recluse of brahmana who holds the

doctrine and view nothing is acceptable

to me and with the recluse of brahmana

who holds the doctrine in view something

is acceptable to me something is not

acceptable to me I am a clash with these

two and when there is a clash there are

disputes when there are disputes there

are quarrels

when there are quarrels there is

vexation thus foreseeing for himself

clashes disputes quarrels and vexation

he abandons that view

and does not take up some other view

this is how there comes to be the

abandoning of these views this is how

there comes to be the relinquishing of

these views

so when he talks about a wise person

that means they really

intelligently look at

any attachment they have to certain

views even if it's of the dhamma

and if there's any resistance to

opposing views then they realize that

this can cause vexation this can cause

craving this can cause attachment this

can cause violence in the mind

so they let go of adhering to that view

fine somebody criticizes of you

criticizes the dhamma

okay fine

why cling to the Domino why make the

dhamma self

why make the practice self

why make twin or the 6r South they're

all just processes

so if you understand this then you let

go of any kind of attachment to a view

and then a wise man among those recluses

and brahmanas who hold the doctrine and

view nothing is acceptable to me

considers this if I obstinately adhere

to my view nothing is acceptable to me

and declare only this is true anything

else is wrong

then I may clash with the other with the

two others with a recluse of brahmana

who holds the doctrine and view

everything is acceptable to me

and with a reckless of ramen who holds

the doctrine and view something is

acceptable to me something is not

acceptable to me I may clash with these

two and when there is a clash there are

disputes when there are disputes there

are quarrels and when there are quarrels

there is vexation thus foreseeing for

himself clashes disputes quarrels and

vexation he abandons that view and does

not take up some other View

this is how there comes to be the

abandoning of these views

this is how there comes to be the

relinquishing of these views so somebody

says okay there is no self I'm not

holding on to anything there's nothing

worth holding on to

and then somebody says oh but there

there is a self here or you know uh this

practice leads to Nirvana or whatever it

might be this practice or this is self

and this is not self and you hold on to

a certain sense of there is no self at

all what happens that your mind says oh

that person is wrong immediately your

mind says that person is wrong

because it doesn't match with your view

of the world it doesn't match with your

view of what is self and what is not

self

so you're clinging to that view

but if you recognize that and you let go

of that

then you don't create agitation in the

mind you don't create vexation in the

mind

and you experience peace right there and

then

so this can this can be on a mundane

level as well you're holding on to some

kind of view about this person or about

this group of people or about politics

or your favorite sports team or whatever

it might be this is the best or this is

right and everybody else is wrong what

happens

somebody comes up to you and tries to

say no you're wrong

this is the best or this is better than

what you think and so on and so forth

what is the reactivity that happens in

the mind the mind immediately says no no

they're wrong

and then what happens it completely

clouds your awareness now from going

from a friend they look at you look at

them as being an enemy

now you say oh that person is wrong I

hate them

or you just say that person is stupid

they don't know what they're talking

about right you come to all of these

different conclusions and ideas

so what happens there's agitation in the

mind there's craving and clinging in the

mind

so let go of trying to defend any kind

of you

let go of All Views together all

together

and you will experience full peace of

mind

a wise man among those recluses and

brahmanas who holds who hold the

doctrine and view something is

acceptable to me something is not

acceptable to me considers thus if I

obstinately adhere to my view something

is acceptable to me something is not

acceptable to me

and declare only this is true anything

else is wrong

that I may clash with the other the the

two others with a recluse of ramen who

holds the doctrine and view everything

is acceptable to me and with a recluse

of Brahman who holds a Doctrine and view

nothing is acceptable to me I may clash

with these two and when there is a clash

there are disputes when there are

disputes there are quarrels when there

are quarrels there is vexation

thus for seeing for himself clashes

disputes quarrels and vexation he

abandons that view and does not take up

some other View

this is how there comes to be the

abandoning of these views this is how

there comes to be the relinquishing of

these views

now listen carefully

this body made of material form

consisting of the four Great elements

that is Earth

the air element the fire element Water

Element the solid state of matter liquid

state of matter gaseous state of matter

plasma state of matter heat and

temperature

procreated by a mother and father and

built up of boiled rice and porridge

meaning built up of food

right this is how your your muscles

build your skeletons grow and so on and

so forth through food through nutrition

is subject to impermanence this body

will decay

this body continues to Decay from the

very moment you are born

you have an expiry date your body has an

expiry date it grows

right it changes

and eventually it declines it is subject

to impermanence

to being worn and rubbed away to

dissolution and disintegration it should

be regarded as impermanent as suffering

as a disease as a tumor as a dart as a

Calamity as an Affliction as alien as

disintegrating as void as not self

pretty strong words about the body

really what the Buddha is saying is have

complete this passion for the body

don't get tied up into

you know I have to take care of the body

in this way or that way yes you want to

be healthy but don't get obsessed about

that

nobody you know no body

is getting out alive from this existence

it's all they're all going to die

we're all going to die

at some point or another

when one regards this body thus one

abandons desire for the body affection

for the body subservience to the body

this is very important people become

slaves to their body

they adhere to a diet certain kind of

diet right maybe it's for medical

purposes fine that's fine but they

become so subservient to the body

I have to have my meal at this time

or I have to go for my morning

activities at this particular time

why because the body demands it

if it's not met you feel terrible about

it

so you become a servant to the body

but if you understand this body as being

always changing okay no big deal

there are aggravation three kinds of

feeling Pleasant feeling painful feeling

and neither painful nor Pleasant feeling

on the occasion when one feels Pleasant

feeling one does not feel painful

feeling

or neither painful nor Pleasant feeling

on that occasion one feels only Pleasant

feeling

so in other words when you're

experiencing Pleasant feeling you

experience pleasure right there and then

there's no pain there

is no neutrality there there's there's

pleasure you actually have a

a emotion tied to it like oh this is

Pleasant I really like this now that's

not craving it's just perceiving that

this is Pleasant

on that occasion when one feels painful

feeling one does not feel Pleasant or

neither painful nor Pleasant feeling

on that occasion one feels only painful

feeling

so in other words let's say you're

walking barefoot

and

you step on a thorn in that moment you

feel just pain

you're not thinking about how

pleasurable that is unless that's your

thing but

you know that's another thing entirely

but in that moment that pain is all

you're experiencing there's no Pleasant

feeling there there's no neutral feeling

there you say ouch

right you have a reaction to it it's

painful

in that moment

on the occasion and one feels neither

painful nor Pleasant feeling one does

not feel Pleasant feeling or painful

feeling on that occasion one feels only

neither painful nor Pleasant feeling

this is that experience of just being in

lukewarm water you don't have any

thoughts about it one way or the other

it's not pleasant or unpleasant

so you're just experiencing it as okay

whatever

so in that moment when that feeling

arises it is neither painful

nor Pleasant it's just neutral

Pleasant feeling ague is impermanent

conditioned dependently arisen

subject to destruction Vanishing

fading away and ceasing

painful feeling too is impermanent

conditioned dependently Arisen subject

to destruction Vanishing away

fading away and ceasing

neither painful nor Pleasant feeling too

is impermanent

conditioned dependently Arisen subject

to destruction Vanishing fading away and

ceasing

why

if you recall dependent origination we

see

that first we have ignorance which

conditions formations

which condition

consciousness which conditions namarupa

which can mentality material which

conditions The Sixth Sense spaces which

condition contact

gives rise to feeling

take away the contact that feeling goes

away

Pleasant painful or neutral

whatever it is you're experiencing is

dependently Arisen dependently Arisen

based on contact if that contact goes

away that feeling vanishes

and therefore it is subject to

destruction feeling is subject to

destruction any feeling any experience

you're having

loving kindness in your meditation

changes

goes from loving kindness to compassion

compassion changes to Joy Joy changes to

Equanimity Equanimity Fades and then you

have quiet mind that too Fades and then

you have the signless that who Fades and

you have cessation of perception feeling

and Consciousness the first genre is an

experience it's a Feeling

it's a pleasant feeling

but that too changes

it is subject to cessation subject to

change subject to Vanishing subject to

fading away

it might cease into the second genre and

so on or just cease all together and

their Association of perception feeling

and consciousness

so don't hold on don't hold on to

anything don't hold on to any object

the key is not to hold on to any object

the key is to just observe that object

when you get to Quiet Mind

don't hold on to even Quiet Mind don't

do anything

don't even observe don't even watch

because as soon as you observe there's

an intention produced I have to observe

Quiet Mind and what happens now you

become tunnel visioned

now you become attached now you crave

now you cling

let go of any intention and just see

things as they are

just stay there just be there

in that moment when you're in Quiet Mind

in that time when you're in Quiet Mind

will automatically relax

formations any Proto thoughts that arise

that percolate up to form fully formed

thoughts the mind just recognizes and

releases relaxes comes back that's it

don't do anything

just stay there

seeing thus a well-taught noble disciple

becomes disenchanted

with Pleasant feeling this enchanted

with painful feeling

disenchanted with neither painful nor

Pleasant feeling

disenchanted

when you come to quiet mind when you

come to any genre

First China second John third John of 4

China you come to any base of Infinite

Space infinite Consciousness nothing

neither perception nor non-perception

to see it as an experience that is

subject to change

when that happens you develop Equanimity

having Equanimity you have

disenchantment

you're not bothered by it you're not

attached to it whatever happens happens

doesn't matter it's okay

so that disenchantment is a mind like

Teflon like a non-stick pen nothing

sticks to the mind

everything just Glides through the mind

when you're in Quiet Mind and even

deeper into signless state

you will see for yourself that the mind

is not interested in paying attention to

thoughts anymore

they just come and go and mind doesn't

care

sad that mind has apathy or or any kind

of indifference it's just been there

done that

another alternate translation for this

enchantment is Revolution

again that's not a version It's just

it's like when you have your favorite

food right you're eating your favorite

food

and the person who makes the perfect

version of your favorite food says Hey

here is a plate of your favorite dish

and you've relished in that and you have

oh that's great it's a pleasant feeling

you experience it and you love it and

you enjoy it and they said here is a

second helping and you say okay

and you eat that and you try it and now

you're full

and they say here's a third helping

now it's turned into like I've had

enough that's enough

right that's the state of disenchantment

you've had enough thoughts

you've all your life you've just been

enamored by thinking all your life

you've been enamored by this and that

enamored by this feeling and that

feeling and this sensation and that

sensation this Shana that Janna this

Brahma vihara that Brahma vihara this

mind Quiet Mind signless State you're

just enamored by all of that

but there comes a point where you've had

enough of that all right I've seen it

enough

right

it's interesting when you want when you

see kids little kids

and let's say you're a parent or you

know you're an elder and you're watching

TV with with uh with your with the kid

and they're watching their favorite TV

show

for some reasons for some reason a child

can watch that same episode over and

over and over and over again

and you have to be subject to that

don't you experience revulsion at some

point

that's the disenchantment

I've seen enough enough of this

so everything that comes just collides

on through

being disenchanted he becomes this

passionate

this comes from the word viraga in Pali

or vairagya in Sanskrit this means to be

detached

now the mind is in a bubble now the mind

is just completely detached from it

it's like it's just looking up and

seeing everything and just okay

whatever it's all happening that's fine

the mind has no interest in anything

it's just completely at peace

just satisfied and content within itself

through this passion the mind is

liberated now cessation

you know what's happening is as you get

into deeper and deeper levels of Quiet

Mind the formation starts to slow down

or they seem to like they seem like

they're slowing down because you become

disenchanted

when you become disenchanted

your attention to these things to these

formations to these thoughts don't go

from here to there

it's like you are in the eye of a storm

in the hurricane and all these thoughts

are happening but your mind doesn't get

attached in either in either of those

thoughts any of those thoughts

and just stay centered

and because there's no fuel

those thoughts start to dissipate

and then the last formation to go that

sense of I am

that conceit that's the last to go when

that goes away

their cessation of perception feeling

and consciousness

all conditions have been let go of

and then that mind experiences

nibana

it is liberated

and when it is liberated which means

when it is fully liberated from all of

the taints having let go of all kinds of

craving and clinging

there comes the knowledge it is

liberated one understands birth is

destroyed the holy life has been lived

what had to be done has been done

there is no more coming to any state of

being

birth is destroyed

now there is no more rebirth

no more doing the same thing over and

over again expecting a different result

no more getting clung to different kinds

of situations and repeating those same

situations

no more birth of different reactions and

actions rooted in a sense of self rooted

in craving rooted in conceit rooted in

aversion rooted in ignorance rooted in

wrong views

what had to be done has been done the

holy life has been lived you have

completely perfected the Eightfold Path

now

now the Eightfold Path

has become your default mode of

functioning

you have deconditioned the mind of all

craving of all conceit of all clinging

of all ignorance of all identification

of all wrong views

and reconditioned it with the Eightfold

Path

which means now your view is always

going to be right for you

your intention is always going to be

right intention your speech is always

going to be right speech your action is

always going to be right action

your livelihood is always going to be

right livelihood your mindfulness will

always be right mindfulness your

collectedness will always be right

collectiveness and this unlocks two more

factors of the path which is now the

tenfold path

right

Insight or right knowledge and right

Liberation your mind is completely

liberated it knows it is liberated

so that is the mind of the araha always

in nibana because

there is no greed no hatred no delusion

in such a mind

and there is no more coming to any state

of being

there's no sense of I have to do this or

I need to become that because any sense

of that is completely destroyed

the mind doesn't project any kind of

future that this has to be this way

doesn't project from any kind of past

that because this person was this in a

Pastime they will be like this now

there's no there's no process of

projecting anything on any one or

anything whatsoever just everything is

fresh

that's why that mind of the araha is

spontaneous

the action is seemingly spontaneous it's

unconditioned it just sees things as

they are

so you can practice this for yourself

every time you see that the mind is

projecting something recognize that let

that go and come back to a state which

is peaceful not grabbing onto this or

that

state of non-creaving non-hatred

non-dilution

abiku whose mind is liberated thus

akivaisana sides with none and disputes

with none

he employs the speech currently used in

the world without adhering to it

such a mind doesn't hold on to this or

to that anything can happen no big deal

that mind just says let's see what

happens it doesn't have any projection

of oh I have to it has to be this way or

this person is right and that person is

wrong and even if they know that this

person is right or that person is wrong

no big deal okay fine

they don't adhere to any of that

but they use the conventional language

of

I me myself

you know they say Okay I want this or I

want that or can you get me this or can

you get me that or whatever it might be

or this is mine or this is whatever it

might be

but they don't have any adherence of

this is actually me mine or myself

they're just using conventional uh words

to transact with the world

right

I mean how strange would it be somebody

says one thinks in this way or one self

is this or that or whatever just

uses normal language

now on that occasion the venerable

saripota was standing behind the blessed

one Fanning him

then he thought then he thought sorry

the blessed one indeed speaks to us of

the abandoning of these things through

direct knowledge

the sublime one

indeed

speaks to us of the relinquishing of

these things through direct knowledge

as the venerable saripota considered

this

through not clinging his mind was

liberated from the taints

gave

any discourse that the Buddha gave

he was not attached to any of it

any kind of training that he gave

he was not vested in the success of one

or the other

somebody did well okay good somebody did

not so good no problem

he was not vested in is this a good

Dharma talk or not do people understand

or not he just gave the dhamma and

oftentimes he would just stand up and

leave

that's it

he neither relished or became excited

when people were happy and delighted

with the Dharma talk nor was he

discouraged when people didn't

understand what he was saying

he had no clinging to the dhamma at all

when he explained dependent origination

when he explained the four noble truths

when he explained this or that he was

just explaining he was just giving a

discourse

if people liked it or didn't like it

didn't make a difference to him

he was just purely giving the dhamma

abandoning any kind of attachment to the

outcome of what he was saying abandoning

any kind of attachment

to any of the aspects of the dhana

when saripota realized this

he said oh okay so what am I holding on

to why should I be holding on to

anything why should I be holding on to

my attachment to the Buddha my

attachment to the dhamma my attachment

to the Sangha why should I be holding on

to my attachment to the practice

it's just the practice

so when you practice practice with

detachment

it's easier said than done but you can

start to exercise that by understanding

okay let's see what happens that's the

attitude to have when you meditate let's

just see what happens

you're watching the movie a movie for

the first time just watching

now if you've had an experience of one

genre or the other or a cessation or

whatever it might be now what happens

now you recognize the steps leading to

it

they're like oh there it is

so what happens now you cling to that

but just watch it just relax Just Let It

Go just keep watching it let it unfold

let the practice unfold

you are not doing anything

the practice itself is happening

you're just there to sit

and be present

that's it

that's mindfulness being present

observing how your mind's attention

moves means to be present that's it

remembering to observe doesn't mean I

have to have to actively be like oh this

is what happened this is what happened

this is what happened just be present

enough to have the awareness so that the

Mind realizes oh it got distracted

recognize that let it go and come back

so when you sit down

sit down because you just want to see

what happens

not because you need to attain this

genre or you need to attain cessation or

you need to attain nibana or whatever it

is

let go of all expectations

expectation is another word for craving

for clinging

but in the Wonder diganaka the Spotless

Immaculate vision of the dhamma arose

all that is subject to arising is

subject to cessation

The Wanderer diganaka saw the dhamma

attain the dhamma understood the dhamma

fathom the dhamma he crossed Beyond

doubt did away with perplexity gained

intrepidy intrepidity and became

independent of others in the teacher's

dispensation in other words he attained

stream entry

he saw the dhamma understood the dhamma

he let go of all doubt in the Buddha

Adam and Sangha all confusion

and he gained confidence

in the Buddha's teaching

and he understood impermanence and

therefore didn't hold on to anything in

terms of a self understood on an

intellectual experiential level that

there is no underlying permanent

personal self

then he said to the blessed one now this

is very interesting what he says then he

said to the blessed one magnificent

Master Gautama magnificent Master

Gautama Master Gautama has made the

Dharma clear in many ways as though he

were turning upright what had been

overthrown revealing what was hidden

Shoring the way to one who was lost or

holding up a lamp in the dark for those

with eyesight to see forms now listen to

this part he says I go to the master

gothamma for refuge and to the dhamma

and to the Sangha of bikers from today

let Master Gautama remember me as a lay

follower

who has gone to him for refuge for life

he was first a Wonder in the beginning

of the sutah and now he says I go to

Refuge to you as a lay follower

why

is that some kind of error in

Translation or

a mistype

because he completely renounced the the

lifestyle that he had as a Wonder came

back to becoming a layperson

and now sought Refuge as a layperson

so that is the end of the Sutra