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

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

[Music]

so today we'll be reading from maja 149

this is the maha salah

maha salaya tanika

the great six-fold base

thus have i heard on one occasion the

blessed one was living at savathi in

jetha's grove

anathapendika's park

there he addressed the bhikkhu's thus

bhikkhu's venerable sir they replied

the blessed one said this

because i shall teach you a discourse on

the great six-fold base

listen and attend closely to what i

shall say

yes venerable sir the beakers replied

the blessed one said this

because when one does not know and see

the i as it actually is

when one does not know and see forms as

they actually are

when one does not know and see eye

consciousness as it actually is

when one does not know and see eye

contact as it actually is

when one does not know and see as it

actually is

the feeling felt as pleasant or painful

or neither painful

nor pleasant

that arises with eye contact as

condition

then one is inflamed by lust for the eye

for forms

for eye consciousness for eye contact

for feeling felt as pleasant or painful

or neither painful nor pleasant that

arises with eye contact as condition

so not knowing

the i as it actually is

not knowing and seeing forms as they

actually are

not knowing and seeing eye consciousness

as it actually is

not knowing and seeing eye contact as it

actually is

not knowing and seeing the feeling felt

as it actually is

so when that happens it says

that one is inflamed by lust for the eye

for forms for eye consciousness for eye

contact for the feeling

so what is it that one doesn't know and

see as it actually is

when in relation to the eye to forms

to contact

to eye consciousness to feeling what is

it that you don't see what is it that

you don't know and see

you don't see that this is dependently

arisen

you don't see that this is actually

impermanent

you don't see it as liable to cause

suffering and you don't see it as

impersonal

when you take it personally what happens

last arises craving arises

or aversion arises

so then

one is inflamed by lust for the eye

for forms for eye consciousness for eye

contact for feeling felt as pleasant or

painful

or neither painful nor pleasant that

arises with eye contact as condition

when one abides inflamed by lust

fettered infatuated contemplating

gratification

then the five aggregates affected by

craving and clinging

are built up for oneself in the future

so when one abides inflamed by lust

that is to say when one

has a lustful intention when the

intention is rooted in craving or

aversion

taking it to be personal

when it when the formations are fettered

by that craving when the mind is in fact

you infatuated with it contemplating the

gratification

how do i satisfy my craving

how do i let go of my pain that this is

my pain that this pain is me

so

when that happens the five aggregates

are built up for oneself in the future

what does that mean there is becoming

there is renewal of existence

the thing about the five aggregates is

they are not stationary they are always

arising and passing away

just as you see consciousness arise and

pass away at infinite consciousness

formations arise and pass away

feeling and perceptions arise and pass

away form arises and passes away it

might not be that apparent but obviously

if you see all throughout your life form

has changed

the way you see things

the different sense bases that you have

they too change dependent upon causes

and conditions

so when they change are they

getting further rooted by craving and

cleaning are they getting further

affected by craving and clinging that is

to say namely are the formations being

fettered

being hindered fettered by craving and

hindered by ignorance

when that happens there can be craving

clinging

so here when he says

inflamed by lust that's the craving

that's the craving or aversion

infatuated contemplating gratification

that is the clinging contemplating and

contemplating gratification

right this is me this is mine this is

myself

how do i how do i get more of this

then the five aggregates affected by

clinging and craving are built up for

oneself in the future

so that's the renewal of being the bhava

the becoming

which then leads to birth of action and

reaction

and one's craving which brings renewal

of being is accompanied by delight and

lust and delights in this and that

increases

so every time you are inflamed by that

craving every time you act upon that

craving

you are further strengthening it every

time you act upon it

every time you act upon the aversion and

the identification

you are further strengthening it so that

in the next

future period in the next future moment

when that same

experience arises

your mind almost automatically inclines

towards having craving for it anyway

unless you have wisdom and see

what that is

as it actually is

and therefore let it go through the six

r's and don't add further

fuel to that craving don't add further

fuel

to that for those formations to arise

you decondition the craving when your

six are and recondition the mind towards

the wholesome

towards wisdom

and therefore once bodily and mental

troubles increase

one's bodily and mental torments

increase

one's bodily and mental fevers increase

and one experiences bodily and mental

suffering

does this sound familiar

when you sit for a long period of time

what happens

mind is trying too hard it's tensing up

it's not able to relax

there's pain that arises

mind looks at that pain and says this is

me this is mine this is myself

whether it's bodily pain or meditation

pain it sees it for what it is for what

it is not which is

it's seeing it as something that's

permanent it's seeing it as something

that's mine but as soon as you six are

those notions

and let go and soften the mind

pull back a little bit don't try so hard

don't push so much

pull back

keep the mind open keep the awareness

open relax

soften

when you do this

you realize that the pain has

disappeared it goes away

because there's no longer any craving or

aversion related to that pain

when one does not know and see the year

as it actually is when one does not know

and see the nose as it actually is when

one does not know and see the tongue as

it actually is when one does not know

and see the body as it actually is

when one does not know and see the mind

as it actually is

one experiences bodily and mental

suffering

because

when one knows and sees the i

as it actually is

when one knows and sees forms as they

actually are

when

one knows and sees eye contact as it

actually is

when one knows and sees as it actually

is the feeling felt as pleasant or

painful

or neither painful nor pleasant

that arises with eye contact as

condition

then one is not inflamed by lust for the

eye for forms for eye consciousness for

eye contact for the feeling felt as

pleasant or painful or neither painful

nor pleasant that arises

with eye contact as condition which

means

there is mindfulness there there is

attention there

you are not

getting distracted

by the pleasantness of the experience

which can create or can give rise to an

underlying tendency

towards craving towards aversion towards

ignorance and so on

when you pay attention when you have

mindfulness whenever you use the six r's

you let go of that craving you let go of

those underlying tendencies and then

you're seeing things as they are

you see the eye as being impersonal you

see this whole process as being

impersonal so when you don't take it

personally then you don't have craving

then you don't have a version that you

don't then you don't have clinging and

you don't have becoming then you don't

have birth or reaction

when one abides uninflamed by lust

unfettered uninfatuated

contemplating danger

then

the five aggregates affected by clinging

and craving are diminished for oneself

in the future

and one's craving

which brings renewal of being is

accompanied by delight and lust

and delights in this or that is

abandoned

so

when you are attentive in that moment in

any given moment and see things as they

are

with equanimity not getting pushed or

pulled in one direction

understanding this as an impersonal

process

craving won't arise clinging won't arise

becoming won't arise

and that means that the five aggregates

which continue to renew

because they continue to arise and pass

away but what does not continue to renew

is the clinging and the craving that

affects them

so the formations that arise

weaken in terms of the fettered craving

that's in them in other words

every time you make a choice to see

whatever experience you're experiencing

as being impersonal

then the formations that arise will not

be fettered by craving will not be

hindered by ignorance

instead there will be formations rooted

in wisdom and clarity and mindfulness

therefore ignorance starts to be

grinded away

craving starts to be grinded away and

conceit starts to be grinded away which

means

the formations that

do have the craving in them that do have

the conceit in them

that do have the ignorance in them start

to weaken through non-activation through

not through non-use

but the formations that arise that are

rooted in the wisdom rooted in non-creed

non-hatred and non-delusion

they get to be strengthened once they

strengthen then the consciousness that

arises

will see things as they are continue to

see them as they are so that's why then

the next set of aggregates that arise

will have little

less craving in them will have less

clinging in them and eventually all

craving and clinging

will fade away

that happens when you destroy ignorance

craving

wrong views

conceit

and ignorance

the view of such a person as this is

right view

someone sees things as they actually are

does not take them personally

right view is guiding them in that

moment

his intention is right intention that

intention does not hold on to anything

doesn't take anything personally it has

loving kindness it has compassion

his effort is right effort you use the

six hours whenever that arises

his mindfulness is right mindfulness you

are observing how your mind's attention

moves from one thing to the other

his collectedness is right collectedness

your mind becomes stabilized

in an object

it becomes collected

and it experiences jhana

but his bodily action his verbal action

and his livelihood

have already been well purified

earlier

why is that

because he's keeping his precepts

he's using right speech he's using right

action he's making choices

rooted in keeping the precepts

he's refraining from killing and harming

living beings with intention

he

or intentionally

refraining from taking what is not given

he's refraining from using

harsh and false speech

he's refraining from sensual misconduct

he's refraining from

indulging in intoxicants

which means that because of that his

mind is already purified his mind being

purified

then right view starts to come into

his foreground he's able to see things

as they are

but if his mind is distracted

because he's not keeping precepts

because someone is not keeping precepts

their mind becomes agitated because

they're agitated there's like a veil

of ignorance in front of their eyes

and they're not actually able to see

things as they are they don't even have

the proper mindfulness

the proper collectedness to be able to

even begin to see that but once you

start to keep precepts

your mind becomes unagitated

your mind becomes less agitated

and because of that there is what arises

is joy happiness gladness in the dharma

and now you take up

you take the intention or you have the

intention of seeing things as they are

and letting them go

and so you're able to use right effort

by using the six hours

and as you do this more and more right

view comes into place more and more

right intention starts to become

strengthened

mindfulness becomes sharper and

collectedness becomes deeper

thus this noble eightfold path comes to

fulfillment in him by development

when he develops this noble eightfold

path

all right let's before we continue let's

talk about the eightfold path itself

what is the eightfold path

right view right intention right speech

right action right livelihood right

effort right mindfulness and right

collectedness

what is right view

right view

is understanding

the first noble truth of suffering

it's abandoning

or knowing the cause and condition for

suffering

it's knowing the cessation of suffering

and it's knowing what is the way leading

to the cessation of suffering

right view is also mundane

it understands that there is

causality and conditionality that for

every action there is a consequence

it understands

that there is something known as rebirth

or at least has an open mind to see to

be able to investigate into what is

rebirth

to investigate into

what is the arising and passing away of

consciousness it doesn't close off that

possibility it says okay

i might not believe it but i want to see

if it's true or not for myself

that's also part of mundane right view

when they write mundane right view also

includes

understanding that there is mother and

father that is to say

that there is gratitude for one's

parents even if one's parents have not

been

so great

right

because they brought you into this world

so that you could experience or you have

the potential to experience nibana

that's the greatest thing that they

could give you is the possibility

the prob the the potential for you to be

able to experience nibbana

just for that alone if you have

gratitude forget about everything else

that in itself

that purifies the mind

that lets go a lot of resentment that

goes lets go of a lot of

discontentment

so having this mundane right view allows

the mind to be

in a healthy state of mind

the super mundane right view is

the application of the four noble truths

the understanding of the four noble

truths

there is right intention there's three

things to write in tension

which means renunciation

non-ill will

which is cultivated through

loving-kindness

and non-harmlessness or non-cruelty

which is cultivated through compassion

so right intention is all about letting

go abandoning

deconstructing not constructing things

for yourself that create further

suffering but rather seeing things as

they are and letting them go

this is the mundane right view a right

intention

the super mundane is that which is of

the liberated mind

that is to say that it is automatic

there is a mundane right view which is

you have to continue to apply right

intention

you have to continue to incline your

mind towards the wholesome

but eventually that becomes automatic

that becomes the default mode of

functioning for the liberated mind and

that's the super mundane right intention

so the right speech

right speech is

basically the acronym that i use is

think

t-h-i-n-k

think before you speak

and how do you understand that that is

basically

knowing if it's the right time or not to

say what you're going to say

timeliness

h is honesty is what you're going to say

true or not true do you know it to be

true or untrue

i is for intention what is the intention

behind what you're going to say is it

intentionally wholesome or intentionally

unwholesome

n is for necessity

is it necessary is it beneficial

for yourself and the other party

concerned

and k is for kindness

can you say it with loving kindness

there's a suta in the dining hall which

is the abhiya sutra

if you read that you'll have more

clarity on what this means

you speak when things are factual and

you can say it with kindness when it's

the right time

and when it's beneficial and so on

this is right speech

right action is refraining from breaking

the precepts

refraining from killing and harming

refraining from taking what is not given

refraining from sexual misconduct

and

it doesn't really say that but it is

implied that you refrain from indulging

in any intoxicants

because that's implied in right

mindfulness in order for you to have

right mindfulness

you don't have intoxicants in you

because intoxicants will lead

to a mind that is

unmindful to a mind that is

inattentive which can cause the mind to

break the other precepts

right livelihood so now when we talk

about right livelihood

there's the right livelihood for the

monastics and there's a right livelihood

for the lay people

the right livelihood for monastics is

that they abstain from certain things

they abstain from anything that gets in

the way of what they became monastics

for

what did what does it why does a person

go forth what do they go forth for

why do they go forth from the home life

to the homeless life

for the realization of nibana

anything that prevents you from that

anything else so wrong livelihood

includes things like for monastic to

tell the future you know fortune telling

uh

you know creating amulets and all kinds

of

interesting and colorful things

that have nothing to do with the path

that have nothing to do with actually

attaining nibana

for laypeople

there are five types of wrong livelihood

that is to say

dealing or having to do with trade that

deals in

human trafficking

in poisons

in weapons

in alcohol

and

in

meat

then there is

right mindfulness

so when we talk about right mindfulness

as opposed to wrong mindfulness

right mindfulness is elaborated in the

sati patana sutta

understanding body feelings

consciousness or mind and phenomena

but not understanding them insofar as

mindfully eating mindfully walking

mindfully

uh resting and all that

you're mindful not of the actual action

you're mindful of is there present

craving or aversion in the mind

so simply put right mindfulness

is remembering to observe how mind's

attention moves from one thing to the

other

so when you are walking where is your

mind when you are eating where is your

mind

when you uh you know walk up the stairs

where is your mind

when you're driving where is your mind

when you're writing an email where is

your mind

when you're reading a book where is your

mind

when you're watching a movie where is

your mind

sometimes people watch your entire

two-hour movie and then don't even

realize what they've been watching

because their mind is just

all over the place

or they might actually be seeming to be

listening to a person

but their mind is all over the place

their eyes are just glazed over you know

so even upon when you're listening

where is your mind

what is it doing is there craving is

there aversion what's happening there

so observing mind's attention

remembering to observe it

right collectedness

right collectedness is

the four genus

right collectedness is

getting to the first jhana getting to

the second jana getting to the third

genre getting to the fourth journal

and then the formless attainments that

arise from the full genome infinite

space infinite consciousness

nothingness neither perception nor

non-perception but right collectedness

means that the mind doesn't become

one-pointed

it's not absorbed in its object of

meditation

it's using the object of meditation like

an anchor right it's like this is the

planet this is the object here is your

attention and it orbits

around the object of meditation it

doesn't land on it and become it

it doesn't unify with it it doesn't

become one with it it's just using that

as a way to understand itself

so right collectedness is all about

the

yoking of serenity and insight of

samatha and vipassana together

when he develops this noble eightfold

path the four foundations of mindfulness

also come to fulfillment in him by

development

so whenever you're following the

eightfold path you're also fulfilling

the four

foundations of mindfulness

when you have right mindfulness

you are following the four foundations

of mindfulness

the four kinds of right effort also come

to fulfillment in him

by development

what are the four kinds of right effort

the six r's

so right effort whenever you apply right

effort

you are fulfilling the four kinds of

effort right effort

so the four right efforts are

the unarisen unwholesome states you see

that

you abandon the unwholesome states

you

generate a wholesome state of mind and

you maintain a wholesome state of mind

that's happening whenever you do the six

hours

you generate you cultivate and then you

maintain

so with right effort also there is a

mundane and super mundane the mundane is

the four kinds of effort the super

mundane is

effortlessness

because there's for the liberated mind

is there anything to six our

liberated mind just sees things as they

are unimpeded by craving unimpeded by

ignorance unimpeded by conceit unimpeded

by wrong views

so there's no need to six are

it's just seeing things as they are

so that right effort is not even effort

it's just effortless

seeing

what about right mindfulness

in the mundane right mindfulness you

have to apply

you have to actually do it remember to

observe

how a mind's attention moves from one

thing to the other but in the liberated

mind in the super mundane

right mindfulness

the mind is always mindful it's always

aware it's always observing

what about

right collectedness there is a mundane

and super mundane

in the right collectedness all you're

doing is you're intentionalizing to get

into the jaundice

you do that even with

the super mundane but the difference is

super mundane is without any taints

there's no craving for that jhana

there's no identification with that

jhana

there's no sense of i am in that jannah

this shanna is mine or the shanna is me

the four bases for spiritual power also

come to fulfillment in him by

development

so what are the four basis for spiritual

power first of all what is spiritual

power

they talk about it as psychic faculties

or psychic powers or super mundane

powers

and there they are there are basically

six higher powers

that are mentioned

there is the uh the power to

manipulate

material objects and things like that

there's the power to

uh

you know the divine year for example

being able to hear in a far distance

being able to hear what's going on in

the deva realms listening to all their

parties and gossip and stuff that's

going on there

you know

then there's the

uh

there's the divine eye where you can

actually

see into the arising and passing away of

beings being able to see

into celestial realms being able to see

otherworldly beings over here and so on

and so forth and there's reading others

minds being able to understand what kind

of mind is present is that mind

distracted or not distracted

is that mind having anger or doesn't

have anger is that mind

happy or unhappy and so on and so forth

and then there is the

there is the seeing

past lives seeing into your past lives

so being able to go back into the past

and being able to see what lives were

there and this allows you to have a

deeper understanding of karma a deeper

understanding of rebirth

a deeper understanding of dependent

origination so i think those were the

first five i mentioned

that is the manipulation of material

objects so that includes

you know being in two places at the same

time and all these other things that

they talk about

there is

reading other people's minds

there is

the divine ear there is the divine eye

there is

recounting all of your different past

lives

but the sixth one

is the destruction of the taints

that's considered to be a higher power

but that is a higher power only in

relation to the arahat

so there are different types of arahats

there are arahats who may who have all

the six higher powers there are arahats

who only have the destruction of the

taints and the threefold knowledge

and there are hats who have one or more

of these higher powers but they will

always have the destruction of the

taints

so that means you always need these four

bases

for spiritual power

so what are the four bases for spiritual

power

you need

chanda

you need consciousness

you need

mindfulness

and you need what's known as vimsa

let me make sure that's correct

[Laughter]

yeah you need the the

the zeal that is the chanda

that's the culture

chanda is a wholesome desire a wholesome

inclination every time you incline the

mind towards jhana

every time you incline the mind towards

nibana

that is

chanda

but

it's about having the inclination

towards it but not getting obsessed by

it

so setting the intention and then

letting it go and just continuing on

then

you need

collectedness

oh sorry you need energy

so that is the right effort you need the

right effort for this

then you need

due to the purity of mind

so you need the mind itself obviously

that's consciousness

otherwise what are you developing

psychic powers for

so you need a mind

and then you need

investigation

so that's the the monster that we're

talking about so investigation means

what is present in mind and what is not

present in mind these are the four basis

for spiritual power

so you need

the chanda the zeal

you need the effort

you need the mind itself

and you need the investigation

are these fulfilled by the eightfold

path

how is chanda

fulfilled by the eightfold path

right intention

because it's a cultivated intention it's

an intention of inclining towards that

which is wholesome

how is

effort

right effort

what about the mind itself consciousness

itself

it's it's all it's present throughout

the entire eightfold path

you need a mind in order to follow the

eightfold path you need consciousness

and then investigation what about

investigation

that's mindfulness

because whenever you recognize something

what are you doing

you're mindful that mind was distracted

you're aware you're attentive you're

paying attention you're observing how

mind's attention moved

and the investigation of states is

aware

that there is a distracted mind

so what does investigation of states

mean

that i'll get into that a little deeper

but investigation of states is basically

knowing

that the mind is in this state or in

that state that's basically it

the five faculties also come to

fulfillment in him by development the

five powers also come to fulfillment in

him by development now the five

faculties and the five powers are

identical

so the faculties are mindfulness

are

mindfulness faith energy

collectedness and wisdom

so let's start with

faith how does faith become fulfilled

right that's being uh

having confidence in the buddha the

dharma and the sangha but through the

eightfold path

right view fulfills that

right view fulfills faith

what about energy

right effort

what about mindfulness

right mindfulness

how about collectedness

right collectedness

how about wisdom

right you

so what's the difference between the

five faculties and the five powers

right because it's the same thing right

the five faculties are

basically the same as the five powers

it's identical in terms of the listing

so what's the difference between them

faculties are

the

the way through which the powers flow

so you're developing mindfulness and

then that becomes a strength

you're developing effort

and then that becomes your strength

you're developing collectedness and that

becomes your strength

you're developing faith and that becomes

your strength you're developing wisdom

and that becomes your strength in other

words one is

in that sense a path

and the other is a fruition

meaning you're developing these things

through the faculties and then you have

them as powers

they are inherent in the mind

after you have developed them

cultivated them and perfected them

the seven enlightenment factors also

come to fulfillment in him by

development

how do the seventh enlightenment factors

come so let's figure out what are the

enlightenment factors

mindfulness investigation of states

energy

joy

tranquility

collectedness and equanimity

right

every time remember what i said every

time you use the six r's what are you

doing you're activating the

enlightenment factors

when you recognize

you become mindful

you

remember to observe that mind's

attention is moving

remember to observe how it's moving

every time you recognize you're also

having the investigation of states

because now you recognize that the mind

is distracted it went from being

collected to becoming distracted

that's all investigation of states is

that's why the investigation of states

is the antidote to the hindrance of

doubt

what is the hindrance of doubt

am i doing this correctly

what state am i in

uh

do i have a wholesome state or an

unwholesome state what kind of you know

what's going on here when you have

investigation of states you know for

yourself what's actually going on

you know that you're doing it correctly

you know that you are in a wholesome

state of mind you know if you're

distracted or not distracted and so on

what about energy when you release your

attention from that distraction

you're letting go of that distraction so

you're using effort

so energy is another word for effort

they call it striving they call it this

and that but i would just call it effort

it's just

applying right effort the application of

right effort

when you relax

you're activating tranquility when you

re-smile you're activating

joy

when you return to your object or

meditation you're activating

collectedness

now notice there there was tranquility

and then there was joy instead of the

other way around i said this before joy

and tranquility can be interchangeable

when there is joy the mind is relaxed

when the mind is relaxed it's able to

experience joy

if the mind is constricted if the mind

is anxious if the mind is worried if the

mind is sad

it can't experience joy but as soon as

you relax the mind and open it up

it can experience joy

and when you feel joyful

you're also

relaxed

you're also happy and relaxed

and when you return you'll have

collectedness what about equanimity

equanimity is fulfilled by the

application of the six r's because

you're seeing things as they are not

getting pulled by the hindrance not

getting distracted by the hindrance not

getting uh pushed by the hindrance not

having any craving or resistance towards

you just seeing oh here's a hindrance

6r

that's how equanimity is fulfilled

so right effort

the activation of

the enlightenment factors is part of

right effort

and therefore that is how it comes to

fulfillment through the noble eightfold

path

these two things serenity and insight

occur in him yoked evenly together which

means

if you have the eightfold path if you

are cultivating the eightfold path

you're keeping your precepts

you're maintaining those precepts you're

committing to keeping them

and then you have right mindfulness and

right collectedness using right effort

and you develop and perfect right view

with insight with understanding that

means you have evenly yoked together

serenity and insight

so you need that collectedness you need

the meditation you need samadhi

oftentimes there will be a question

which is

can you have uh insight without samadhi

right can you have insight without

collectiveness

without meditation without going into

jhana

the simple answer to that is it's called

the eightfold path not the seven-fold

path right so it's inherent

it's implicit it's important it's

imperative

that you have jhana that you have

collectors that you have the right kind

of genre in order for you to experience

liberation in order for you to

experience

awakening

he fully understands by direct knowledge

those things that should be fully

understood by direct knowledge he

abandons by direct knowledge those

things that should be abandoned by

direct knowledge he develops by direct

knowledge those things that should be

developed by direct knowledge

he realizes by direct knowledge those

things that should be realized by direct

knowledge

and what things should be fully

understood by direct knowledge the

answer to that is

the five aggregates affected by craving

and clinging

that is the material form aggregate

affected by craving and clinging the

feeling aggregate affected by craving

and clinging

the perception aggregate affected by

craving and clinging

the formations aggregate affected by

craving and clinging

the consciousness aggregate affected by

craving and clinging

these are the things that should be

fully understood by direct knowledge

whenever they say the word understand or

understood

it means to actually see things as they

are

to experience them as they are

seeing the arising and passing away

doesn't mean you have to investigate and

look at it

like okay when is the arising of this

when is the passing away of this

it's just

observing

letting the mind observe

and then it will be apparent to the mind

when the collectedness is good when the

mindfulness is sharp and clear

that is why when you get into infinite

consciousness what do you see you see

the arising and passing away of

consciousnesses because you're not doing

anything there your mind is just letting

go

mind is letting go on subtler and

subtler levels and your mind is

collected

even deeper and your mindfulness is even

sharper and so now you're starting to

see the arising and passing away

you don't intentionalize that you see it

you don't do anything there you're just

being aware

you're just watching the movie

so what are you watching the movie of

here the arising and passing away of the

aggregates you understand for yourself

as it actually is that this form that

you have is impermanent

that this feeling that you have is

impermanent

that this perception that you have is

impermanent that the formations that are

there are impermanent and consciousness

is impermanent what does that lead to

that leads to the perception of dukkha

that leads to the perception of the

impersonal nature

of all things

that leads to equanimity seeing things

as they are

that leads to disenchantment and that

leads to dispassion

and that leads to

cessation

and what things should be abandoned by

direct knowledge

ignorance and craving for being

these are the things that should be

abandoned by direct knowledge

so what is ignorance

ignorance is not knowing about the four

noble truths

once you start to

access

right effort and apply right effort once

you start to cultivate the six hours

you start to become more mindful you

start to become more attentive

you start to see things as they are and

ignorance

starts to be well whittled away

what about the craving for being what

does that mean

so right now what the buddha is talking

about is

there is that person who is uninflamed

by lust and aversion

so that is the anagami

so that is why he's saying what has to

be abandoned by direct knowledge is the

craving for being

so first you eliminate sensual desire

sensual craving and aversion

then the craving for being goes away

what is the craving for being

the craving to be in a certain state of

mind craving to be in the jhana the

craving for existence the craving to be

this or that

you let go of that

and what things should be developed by

direct knowledge

serenity and insight

these are the things that should be

developed by direct knowledge and what

things should be realized

by direct knowledge

true knowledge and deliverance

these are the things that should be

realized by direct knowledge

so what is true knowledge and

deliverance

when you experience cessation of

perception feeling and consciousness

then the mind emerges from that makes

contact with nibana

experiences release

and therefore is delivered

from certain kinds certain kinds of

feathers

eventually it's fully delivered that is

to say it is fully released it is fully

liberated and there is the true

knowledge what is the true knowledge

the wisdom the insight into the

impersonal nature of things the wisdom

and insight of dependent origination

and then there is the true knowledge

that mind is liberated

rebirth is ended

there is no more coming to be

what had to be done has been done

that is what the blessed one said the

bekus were satisfied and delighted in

the blessed one's words

questions

all right

oh yeah

all right let's go through this so this

is uh

this is the maha sakula sakul udayi suta

the greater discourse to

sakulu dain

sutha number 77 majamenikaya 77 this is

page 638

section 8 starting from number

22. again

i have proclaimed to my disciples

the way to develop the eight liberations

so i'll read it first and we'll go

through it

possessed of material form one sees

forms

this is the first liberation

not perceiving form internally one sees

forms externally this is the second

liberation

one is resolved upon the beautiful this

is the third liberation

with the complete surmounting of

perceptions of form with the

disappearance of perceptions of sensory

impact

with non-attention to perceptions of

diversity

aware that space is infinite one enters

upon and abides in the base of infinite

space this is the fourth liberation

by completely surmounting the base of

infinite space

aware that consciousness is infinite one

enters upon and abides in the base of

infinite consciousness

this is the fifth liberation

by completely surmounting the base of

infinite consciousness

aware that there's nothing one enters

upon and abides in the base of

nothingness

this is the sixth liberation by

completely surmounting the base of

nothingness

one enters upon and abides in the base

of neither perception nor non-perception

this is the seventh liberation

by completely surmounting the base of

neither perception nor non-perception

one enters upon and abides in the

cessation of perception feeling and

consciousness

this is the eighth liberation

and thereby many disciples of mine abide

having reached the consummation and

perfection of direct knowledge

so let's talk about the first liberation

possessed of material form one sees

forms

that kind of makes sense right possess

the forms

possess the material forms one sees

forms

this is actually talking about going

through the asuba practices

so

you look at the body you look at the

different elements of the body so

possessed of material form

one sees the different forms

one sees the body one sees the skeleton

the bones one sees the lungs one sees

the heart one sees all of these

different things

this is the first liberation liberation

from

sensual craving liberation from

identification

it's not the first journal

then not perceiving form internally once

these forms externally

what does that mean

how do you see forms

how do you not see internally but see

externally

casinos that's exactly it

yeah

so not perceiving form internally once

these forms externally

in other words

now

you have taken that casino and you have

expanded it first of all the word casino

right a lot of people take that to mean

i have to take this casino i have to

take for example

the the fire element i look at the

candle flame i take the flickering flame

and then i put it here and then i see

into it and it's a nimita

and then

i become concentrated on it and then i

go into it

and then i experience whatever it might

be

but

comes from the sanskrit word kritsna

k-r-i-t-s-n-a

krits na

which means expansion which means whole

w-h-o-l-e

so we're actually taking this

whatever casino it is the red casino the

blue casino the yellow casino the white

casino the fire casino the water casino

whatever casino it is

and you're expanding it so what does

that mean you're expanding it what are

you doing

you're radiating

you're expanding it you're starting to

get into infinite space

so this allows you to go into infinite

space

right

as long as you're not one pointed the

other the other

the other way of doing it

which is

basically the concentration part of it

which is you take that and you become

super focused on that

and then you develop

how would you expand a red circle

just by looking at it you look at it and

it just expands

yeah

instead of becoming pinpointing on it

and this is the process that they

actually did

yeah

if you go to one two one majamenikai one

two one the buddha talks about the

perception of earth and so on so there

he's referring to the earth casino

in any expense

and then you go into infinite space so

surmounting perceptions of form and so

on

this is the second liberation one is

resolved only upon the beautiful

what's the beautiful

jhana

first four genus but specifically the

fortuna

so this is

the third liberation

the fourth jonah

with the complete surmounting of

perceptions so the rest you know infant

space infinite consciousness

nothingness neither perception

non-perception cessation of perception

feeling and consciousness

this looks

like a concentration path

not

i mean the first steps

the first step is the asuba practice

right that is looking at the different

parts of the body and and so on and so

forth

as well

that's first the body

yeah

body as body yeah

so before i answer that let me answer

his question

so what you're asking is

the asuba practice the concentration

path

well so far i haven't heard of anyone

doing the asuba practices of you in the

twin practice

so

maybe we could i mean somebody could you

could contemplate the idea and just know

the nature of the body you don't need to

concentrate right you just know there's

skin there's

and at some point

inside arises like that's awful

yeah

so well

the first one i agree but the casinos

part how can you do it i don't know

is the one that it looks to me a

concentration

uh because that's that's the way it's

been taught which is you take that and

then you make that a nemeta and then you

just concentrate on it

and let it just expand

especially

radiating out keeps the mind expensive

rather than

concentrating

yeah so it could be a

you want to try it

i believe it's better

uh so the question was about the

beautiful

yeah

what was the question

because there's truth soother references

to talking about he inclines the mind to

the beautiful which is the fourth

channel

no just the fourth only the fourth

have you heard some of the burmese they

talk about

liberation by beauty or liberation by it

ugly and i wonder if that's like the

city wagon stuff

uh liberation bio liberation from

i've only heard it i tried to research

it

it sounds like it's getting to

equanimity liberation from that which is

beautiful and ugly that is to say

not getting

uh craved for or not getting any

aversion towards

i did hear it described as

dedicating yourself to see the beauty

and everything or dedicating yourself to

see that ugly or the future

so that could be seeing the repulsive

and the unrepulsive the unrepulsive and

the repulsive

which we talked about a few days ago

which was like

you know being able to see that and then

letting go of any

greed for it or hatred for it and so on

for the first three genres because if

three was four

where the first three go

the first three giants he enters the

wesley to the fourth

yeah

what happened towards the right

ten goes directly

it's not that these these liberations uh

so okay let's first understand what he

means by liberations here

when you say liberation doesn't mean in

terms of entertainment it's it's a

temporary liberation

whenever you get into jhana whenever you

get into collectedness whenever you get

into a formless attainment

that means your mind is

rid

of the five hindrances it is liberated

from the five hindrances

so this is one way the buddha talks

about the liberations he's talked about

it in here he's talked about it in

uh dignikaya

a couple of times a few times in

dignikaya and what he's talking about

here is that there's different ways to

liberate the mind why is this the first

liberation

seeing the asuba practice because it's

liberating from liberating you from the

attachment to the body liberating

you from the central craving to the body

the

casino practice how does that liberate

you

it liberates you from

the the the sense of form

right it's liberating you from

any sense of form it's expansive

the fourth genre what is it liberating

you from

now actually since you bring this up

each of the eight ghanas are also

temporary liberations what is the first

jhana liberate you from

the five hindrances it liberates you

from the five hindrances

it liberates you from having to talk

because you don't talk when you're in in

in the first channel

what about the second genre what does it

liberate you from

verbal formations

now you let go of intentionalizing

things it's just everything is flowing

what about the third genre what does it

liberate you from

joy

because joy can be seen two course

of a feeling

the fourth jana liberates you from

sukkah so now you have just equanimity

a unified mind it's it means a mind that

is

is orbiting its object

so ekagata is present but that's just

basically a mind that is

uh single-minded that means it's just

staying with its object that's all it is

it's being collected

so what about the uh

what else is the fortuna liberating you

from though yes it's liberating you from

let's say the

the the joy and the sukkah

body

[Laughter]

so when i say that the genres are levels

of cessation

they're basically levels of cessation

because they cease certain formations

and what are the three types of

formations

verbal bodily mental formations

so when you're in the first jhana you

stop talking

in the second genre you let go of the

verbal formations

in the third genre you let go of the joy

in the fourth genre you let go of bodily

formations

right and then

in the fifth jhana you let go of

anybody itself it's just mine

letting go of any contact

not paying attention non-attention to

that

the sixth genre or

infinite consciousness you're no longer

perceiving infinite space

in nothingness you're no longer

perceiving

infinite consciousness neither

perception or non-perception you're no

longer perceiving nothingness

cessation of perception feeling

unconsciousness

that ceases neither perception

non-perception but it ceases

mental formations

the cessation of perception and feeling

which means

mental formations are feeling and

perception so mental formations

completely cease at the eighth journal

sorry at the cessation of perception

feeling and consciousness

okay let's try it let's see what it says

here

again udayan i have proclaimed to my

disciples the way to develop the eight

basis for transcendence

perceiving form internally one sees

forms externally limited fair and ugly

by transcending them one sees one

perceives thus i know i see

this is the first base for transcendence

perceiving forms

internally one sees forms externally

immeasurable fair and ugly by

transcending them one perceives thus i

know i see

this is the second base for

transcendence

not perceiving form internally one sees

forms externally limited fair and ugly

by transcending them one perceives thus

i know i see

this is the third base for transcendence

not perceiving form internally one sees

forms externally

immeasurable

fair and ugly by transcending them one

perceives thus i know i see

this is the fourth base for

transcendence

not perceiving forms internally one sees

forms externally

blue of blue color

blue in appearance with blue luminosity

just like a flax flower which is blue a

blue color blue in appearance with blue

luminosity or just like banars cloth

smoothen on both sides which is blue

of blue color blue in appearance with

blue luminosity

so too not perceiving forms internally

one sees forms externally with blue

luminosity

by transcending them one sees thus i

know i see

this is the fifth base for transcendence

not perceiving form internally once

these forms externally

yellow

of yellow color yellow in appearance

with yellow luminosity

like a kanikara flower which is yellow

of yellow color yellow in appearance

with yellow luminosity or just like

bernar's cloth smoothened on both sides

which is yellow of yellow color yellow

in appearance with yellow luminosity

so too not perceiving form internally

one sees forms externally with yellow

luminosity

by transcending them one perceives thus

i know i see

this is the sixth base for transcendence

not perceiving form internally one sees

forms externally

red of red color red in appearance with

red luminosity just like a hibiscus

flower

which is red of red color red in

appearance with red luminosity or just

like benares cloth smoothened on both

sides which is red of red color red in

appearance with red luminosity

so too not perceiving form internally

one sees forms externally with red

luminosity

by transcending them one perceives thus

i know i see

this is the seventh base for

transcendence

not perceiving form internally one sees

forms externally

white of white color white in appearance

with white luminosity

just like the morning star which is

white of white color white in appearance

with white luminosity or just like

benares cloth smoothen on both sides

which is white of white color

white in appearance with white

luminosity

so too not perceiving form internally

once these forms externally with white

luminosity by transcending them once

perceives thus

i know i see

this is the eighth base for

transcendence and thereby many disciples

of mine abide having reached the

consummation

and perfection of direct knowledge

so somebody made notes on this right the

other day

what are those notes

the new color monitor by apple or

something

i'm

sorry

what was it about the eight basis for

transcendence this is what it's called

so uh what was the

notes

all right let's let's do this

[Laughter]

perceiving form internally one sees

forms externally

limited fair and ugly that's the first

one

perceiving form internally once these

forms externally

immeasurable fair and ugly that's the

second one

not perceiving form internally one sees

forms externally

limited fair and ugly

that's the third one not perceiving

internally perform internally

one sees forms externally immeasurable

fair and ugly

so these are the four let's talk about

these four

perceiving form internally one sees

forms externally limited fair and ugly

the way i'm looking at this is when we

talk about limited

that is to say limited by form

when he talks about

immeasurable

he's talking about that which is

outside of form but here he's talking

about the immeasurable which is

the brahmaviharas

so when he talks about perceiving form

internally one sees forms externally

externally limited fair and ugly this is

the first four janus

when he says fair and ugly he's talking

about with equanimity

not getting pulled or pushed

by that which is beautiful or ugly

when he talks about perceiving form

internally once he's externally

immeasurable fair and ugly here he's

talking about the brahmaviharas

that's a magic trick

yeah

not perceiving forms internally once

these forms externally

limited fair and ugly

this is the third base not perceiving

form internally one sees forms

externally

immeasurable

fair and ugly

so in this case also he's talking about

janna's the first four jonas but when he

talks about the immeasurable here he's

talking about the formless attainments

so first you have the first four janas

then you have the four viharas

and you have the four genres again and

then you have the four formless states

uh formless attainments

what about the

red yellow

or the blue yellow red and white

what does that mean

[Laughter]

what he's talking about is the

attainments

the four attainments

so the blue represents the soda panna

the yellow represents the sakuragami the

red uh

uh

is the onigami and the white is the

arahat

those are primary colors

i think yeah blue uh

blue

yellow and red

oh rgb yeah

okay

so

there's a reason why he uses these

colors and we're talking about it in

this way because

the buddha refers to these

noble persons

as ascetics

there are the blue lotus aesthetics

there are the yellow lotus aesthetics

there are the red lotus aesthetics and

there are the white lotus aesthetics

so

the blue represents the sodapanas

the

excuse me the yellow represents the

sakuragamis

the red the onigami's

and the white the arhats

so why why lotus though

lotus wow in the mud

and remains untainted by

the mud

was there

that was there a

it's it's more of a cultural

cultural thing in the cultural thing

which is

you have these different colored lotuses

and the buddha primarily said about

these particular may beings inhabiting

space and earth devas and nagas of

mighty power share this merit of ours

may they long protect the buddha's

dispensation

[Music]

so

[Music]

[Music]

so today we'll be reading from maja 149

this is the maha salah

maha salaya tanika

the great six-fold base

thus have i heard on one occasion the

blessed one was living at savathi in

jetha's grove

anathapendika's park

there he addressed the bhikkhu's thus

bhikkhu's venerable sir they replied

the blessed one said this

because i shall teach you a discourse on

the great six-fold base

listen and attend closely to what i

shall say

yes venerable sir the beakers replied

the blessed one said this

because when one does not know and see

the i as it actually is

when one does not know and see forms as

they actually are

when one does not know and see eye

consciousness as it actually is

when one does not know and see eye

contact as it actually is

when one does not know and see as it

actually is

the feeling felt as pleasant or painful

or neither painful

nor pleasant

that arises with eye contact as

condition

then one is inflamed by lust for the eye

for forms

for eye consciousness for eye contact

for feeling felt as pleasant or painful

or neither painful nor pleasant that

arises with eye contact as condition

so not knowing

the i as it actually is

not knowing and seeing forms as they

actually are

not knowing and seeing eye consciousness

as it actually is

not knowing and seeing eye contact as it

actually is

not knowing and seeing the feeling felt

as it actually is

so when that happens it says

that one is inflamed by lust for the eye

for forms for eye consciousness for eye

contact for the feeling

so what is it that one doesn't know and

see as it actually is

when in relation to the eye to forms

to contact

to eye consciousness to feeling what is

it that you don't see what is it that

you don't know and see

you don't see that this is dependently

arisen

you don't see that this is actually

impermanent

you don't see it as liable to cause

suffering and you don't see it as

impersonal

when you take it personally what happens

last arises craving arises

or aversion arises

so then

one is inflamed by lust for the eye

for forms for eye consciousness for eye

contact for feeling felt as pleasant or

painful

or neither painful nor pleasant that

arises with eye contact as condition

when one abides inflamed by lust

fettered infatuated contemplating

gratification

then the five aggregates affected by

craving and clinging

are built up for oneself in the future

so when one abides inflamed by lust

that is to say when one

has a lustful intention when the

intention is rooted in craving or

aversion

taking it to be personal

when it when the formations are fettered

by that craving when the mind is in fact

you infatuated with it contemplating the

gratification

how do i satisfy my craving

how do i let go of my pain that this is

my pain that this pain is me

so

when that happens the five aggregates

are built up for oneself in the future

what does that mean there is becoming

there is renewal of existence

the thing about the five aggregates is

they are not stationary they are always

arising and passing away

just as you see consciousness arise and

pass away at infinite consciousness

formations arise and pass away

feeling and perceptions arise and pass

away form arises and passes away it

might not be that apparent but obviously

if you see all throughout your life form

has changed

the way you see things

the different sense bases that you have

they too change dependent upon causes

and conditions

so when they change are they

getting further rooted by craving and

cleaning are they getting further

affected by craving and clinging that is

to say namely are the formations being

fettered

being hindered fettered by craving and

hindered by ignorance

when that happens there can be craving

clinging

so here when he says

inflamed by lust that's the craving

that's the craving or aversion

infatuated contemplating gratification

that is the clinging contemplating and

contemplating gratification

right this is me this is mine this is

myself

how do i how do i get more of this

then the five aggregates affected by

clinging and craving are built up for

oneself in the future

so that's the renewal of being the bhava

the becoming

which then leads to birth of action and

reaction

and one's craving which brings renewal

of being is accompanied by delight and

lust and delights in this and that

increases

so every time you are inflamed by that

craving every time you act upon that

craving

you are further strengthening it every

time you act upon it

every time you act upon the aversion and

the identification

you are further strengthening it so that

in the next

future period in the next future moment

when that same

experience arises

your mind almost automatically inclines

towards having craving for it anyway

unless you have wisdom and see

what that is

as it actually is

and therefore let it go through the six

r's and don't add further

fuel to that craving don't add further

fuel

to that for those formations to arise

you decondition the craving when your

six are and recondition the mind towards

the wholesome

towards wisdom

and therefore once bodily and mental

troubles increase

one's bodily and mental torments

increase

one's bodily and mental fevers increase

and one experiences bodily and mental

suffering

does this sound familiar

when you sit for a long period of time

what happens

mind is trying too hard it's tensing up

it's not able to relax

there's pain that arises

mind looks at that pain and says this is

me this is mine this is myself

whether it's bodily pain or meditation

pain it sees it for what it is for what

it is not which is

it's seeing it as something that's

permanent it's seeing it as something

that's mine but as soon as you six are

those notions

and let go and soften the mind

pull back a little bit don't try so hard

don't push so much

pull back

keep the mind open keep the awareness

open relax

soften

when you do this

you realize that the pain has

disappeared it goes away

because there's no longer any craving or

aversion related to that pain

when one does not know and see the year

as it actually is when one does not know

and see the nose as it actually is when

one does not know and see the tongue as

it actually is when one does not know

and see the body as it actually is

when one does not know and see the mind

as it actually is

one experiences bodily and mental

suffering

because

when one knows and sees the i

as it actually is

when one knows and sees forms as they

actually are

when

one knows and sees eye contact as it

actually is

when one knows and sees as it actually

is the feeling felt as pleasant or

painful

or neither painful nor pleasant

that arises with eye contact as

condition

then one is not inflamed by lust for the

eye for forms for eye consciousness for

eye contact for the feeling felt as

pleasant or painful or neither painful

nor pleasant that arises

with eye contact as condition which

means

there is mindfulness there there is

attention there

you are not

getting distracted

by the pleasantness of the experience

which can create or can give rise to an

underlying tendency

towards craving towards aversion towards

ignorance and so on

when you pay attention when you have

mindfulness whenever you use the six r's

you let go of that craving you let go of

those underlying tendencies and then

you're seeing things as they are

you see the eye as being impersonal you

see this whole process as being

impersonal so when you don't take it

personally then you don't have craving

then you don't have a version that you

don't then you don't have clinging and

you don't have becoming then you don't

have birth or reaction

when one abides uninflamed by lust

unfettered uninfatuated

contemplating danger

then

the five aggregates affected by clinging

and craving are diminished for oneself

in the future

and one's craving

which brings renewal of being is

accompanied by delight and lust

and delights in this or that is

abandoned

so

when you are attentive in that moment in

any given moment and see things as they

are

with equanimity not getting pushed or

pulled in one direction

understanding this as an impersonal

process

craving won't arise clinging won't arise

becoming won't arise

and that means that the five aggregates

which continue to renew

because they continue to arise and pass

away but what does not continue to renew

is the clinging and the craving that

affects them

so the formations that arise

weaken in terms of the fettered craving

that's in them in other words

every time you make a choice to see

whatever experience you're experiencing

as being impersonal

then the formations that arise will not

be fettered by craving will not be

hindered by ignorance

instead there will be formations rooted

in wisdom and clarity and mindfulness

therefore ignorance starts to be

grinded away

craving starts to be grinded away and

conceit starts to be grinded away which

means

the formations that

do have the craving in them that do have

the conceit in them

that do have the ignorance in them start

to weaken through non-activation through

not through non-use

but the formations that arise that are

rooted in the wisdom rooted in non-creed

non-hatred and non-delusion

they get to be strengthened once they

strengthen then the consciousness that

arises

will see things as they are continue to

see them as they are so that's why then

the next set of aggregates that arise

will have little

less craving in them will have less

clinging in them and eventually all

craving and clinging

will fade away

that happens when you destroy ignorance

craving

wrong views

conceit

and ignorance

the view of such a person as this is

right view

someone sees things as they actually are

does not take them personally

right view is guiding them in that

moment

his intention is right intention that

intention does not hold on to anything

doesn't take anything personally it has

loving kindness it has compassion

his effort is right effort you use the

six hours whenever that arises

his mindfulness is right mindfulness you

are observing how your mind's attention

moves from one thing to the other

his collectedness is right collectedness

your mind becomes stabilized

in an object

it becomes collected

and it experiences jhana

but his bodily action his verbal action

and his livelihood

have already been well purified

earlier

why is that

because he's keeping his precepts

he's using right speech he's using right

action he's making choices

rooted in keeping the precepts

he's refraining from killing and harming

living beings with intention

he

or intentionally

refraining from taking what is not given

he's refraining from using

harsh and false speech

he's refraining from sensual misconduct

he's refraining from

indulging in intoxicants

which means that because of that his

mind is already purified his mind being

purified

then right view starts to come into

his foreground he's able to see things

as they are

but if his mind is distracted

because he's not keeping precepts

because someone is not keeping precepts

their mind becomes agitated because

they're agitated there's like a veil

of ignorance in front of their eyes

and they're not actually able to see

things as they are they don't even have

the proper mindfulness

the proper collectedness to be able to

even begin to see that but once you

start to keep precepts

your mind becomes unagitated

your mind becomes less agitated

and because of that there is what arises

is joy happiness gladness in the dharma

and now you take up

you take the intention or you have the

intention of seeing things as they are

and letting them go

and so you're able to use right effort

by using the six hours

and as you do this more and more right

view comes into place more and more

right intention starts to become

strengthened

mindfulness becomes sharper and

collectedness becomes deeper

thus this noble eightfold path comes to

fulfillment in him by development

when he develops this noble eightfold

path

all right let's before we continue let's

talk about the eightfold path itself

what is the eightfold path

right view right intention right speech

right action right livelihood right

effort right mindfulness and right

collectedness

what is right view

right view

is understanding

the first noble truth of suffering

it's abandoning

or knowing the cause and condition for

suffering

it's knowing the cessation of suffering

and it's knowing what is the way leading

to the cessation of suffering

right view is also mundane

it understands that there is

causality and conditionality that for

every action there is a consequence

it understands

that there is something known as rebirth

or at least has an open mind to see to

be able to investigate into what is

rebirth

to investigate into

what is the arising and passing away of

consciousness it doesn't close off that

possibility it says okay

i might not believe it but i want to see

if it's true or not for myself

that's also part of mundane right view

when they write mundane right view also

includes

understanding that there is mother and

father that is to say

that there is gratitude for one's

parents even if one's parents have not

been

so great

right

because they brought you into this world

so that you could experience or you have

the potential to experience nibana

that's the greatest thing that they

could give you is the possibility

the prob the the potential for you to be

able to experience nibbana

just for that alone if you have

gratitude forget about everything else

that in itself

that purifies the mind

that lets go a lot of resentment that

goes lets go of a lot of

discontentment

so having this mundane right view allows

the mind to be

in a healthy state of mind

the super mundane right view is

the application of the four noble truths

the understanding of the four noble

truths

there is right intention there's three

things to write in tension

which means renunciation

non-ill will

which is cultivated through

loving-kindness

and non-harmlessness or non-cruelty

which is cultivated through compassion

so right intention is all about letting

go abandoning

deconstructing not constructing things

for yourself that create further

suffering but rather seeing things as

they are and letting them go

this is the mundane right view a right

intention

the super mundane is that which is of

the liberated mind

that is to say that it is automatic

there is a mundane right view which is

you have to continue to apply right

intention

you have to continue to incline your

mind towards the wholesome

but eventually that becomes automatic

that becomes the default mode of

functioning for the liberated mind and

that's the super mundane right intention

so the right speech

right speech is

basically the acronym that i use is

think

t-h-i-n-k

think before you speak

and how do you understand that that is

basically

knowing if it's the right time or not to

say what you're going to say

timeliness

h is honesty is what you're going to say

true or not true do you know it to be

true or untrue

i is for intention what is the intention

behind what you're going to say is it

intentionally wholesome or intentionally

unwholesome

n is for necessity

is it necessary is it beneficial

for yourself and the other party

concerned

and k is for kindness

can you say it with loving kindness

there's a suta in the dining hall which

is the abhiya sutra

if you read that you'll have more

clarity on what this means

you speak when things are factual and

you can say it with kindness when it's

the right time

and when it's beneficial and so on

this is right speech

right action is refraining from breaking

the precepts

refraining from killing and harming

refraining from taking what is not given

refraining from sexual misconduct

and

it doesn't really say that but it is

implied that you refrain from indulging

in any intoxicants

because that's implied in right

mindfulness in order for you to have

right mindfulness

you don't have intoxicants in you

because intoxicants will lead

to a mind that is

unmindful to a mind that is

inattentive which can cause the mind to

break the other precepts

right livelihood so now when we talk

about right livelihood

there's the right livelihood for the

monastics and there's a right livelihood

for the lay people

the right livelihood for monastics is

that they abstain from certain things

they abstain from anything that gets in

the way of what they became monastics

for

what did what does it why does a person

go forth what do they go forth for

why do they go forth from the home life

to the homeless life

for the realization of nibana

anything that prevents you from that

anything else so wrong livelihood

includes things like for monastic to

tell the future you know fortune telling

uh

you know creating amulets and all kinds

of

interesting and colorful things

that have nothing to do with the path

that have nothing to do with actually

attaining nibana

for laypeople

there are five types of wrong livelihood

that is to say

dealing or having to do with trade that

deals in

human trafficking

in poisons

in weapons

in alcohol

and

in

meat

then there is

right mindfulness

so when we talk about right mindfulness

as opposed to wrong mindfulness

right mindfulness is elaborated in the

sati patana sutta

understanding body feelings

consciousness or mind and phenomena

but not understanding them insofar as

mindfully eating mindfully walking

mindfully

uh resting and all that

you're mindful not of the actual action

you're mindful of is there present

craving or aversion in the mind

so simply put right mindfulness

is remembering to observe how mind's

attention moves from one thing to the

other

so when you are walking where is your

mind when you are eating where is your

mind

when you uh you know walk up the stairs

where is your mind

when you're driving where is your mind

when you're writing an email where is

your mind

when you're reading a book where is your

mind

when you're watching a movie where is

your mind

sometimes people watch your entire

two-hour movie and then don't even

realize what they've been watching

because their mind is just

all over the place

or they might actually be seeming to be

listening to a person

but their mind is all over the place

their eyes are just glazed over you know

so even upon when you're listening

where is your mind

what is it doing is there craving is

there aversion what's happening there

so observing mind's attention

remembering to observe it

right collectedness

right collectedness is

the four genus

right collectedness is

getting to the first jhana getting to

the second jana getting to the third

genre getting to the fourth journal

and then the formless attainments that

arise from the full genome infinite

space infinite consciousness

nothingness neither perception nor

non-perception but right collectedness

means that the mind doesn't become

one-pointed

it's not absorbed in its object of

meditation

it's using the object of meditation like

an anchor right it's like this is the

planet this is the object here is your

attention and it orbits

around the object of meditation it

doesn't land on it and become it

it doesn't unify with it it doesn't

become one with it it's just using that

as a way to understand itself

so right collectedness is all about

the

yoking of serenity and insight of

samatha and vipassana together

when he develops this noble eightfold

path the four foundations of mindfulness

also come to fulfillment in him by

development

so whenever you're following the

eightfold path you're also fulfilling

the four

foundations of mindfulness

when you have right mindfulness

you are following the four foundations

of mindfulness

the four kinds of right effort also come

to fulfillment in him

by development

what are the four kinds of right effort

the six r's

so right effort whenever you apply right

effort

you are fulfilling the four kinds of

effort right effort

so the four right efforts are

the unarisen unwholesome states you see

that

you abandon the unwholesome states

you

generate a wholesome state of mind and

you maintain a wholesome state of mind

that's happening whenever you do the six

hours

you generate you cultivate and then you

maintain

so with right effort also there is a

mundane and super mundane the mundane is

the four kinds of effort the super

mundane is

effortlessness

because there's for the liberated mind

is there anything to six our

liberated mind just sees things as they

are unimpeded by craving unimpeded by

ignorance unimpeded by conceit unimpeded

by wrong views

so there's no need to six are

it's just seeing things as they are

so that right effort is not even effort

it's just effortless

seeing

what about right mindfulness

in the mundane right mindfulness you

have to apply

you have to actually do it remember to

observe

how a mind's attention moves from one

thing to the other but in the liberated

mind in the super mundane

right mindfulness

the mind is always mindful it's always

aware it's always observing

what about

right collectedness there is a mundane

and super mundane

in the right collectedness all you're

doing is you're intentionalizing to get

into the jaundice

you do that even with

the super mundane but the difference is

super mundane is without any taints

there's no craving for that jhana

there's no identification with that

jhana

there's no sense of i am in that jannah

this shanna is mine or the shanna is me

the four bases for spiritual power also

come to fulfillment in him by

development

so what are the four basis for spiritual

power first of all what is spiritual

power

they talk about it as psychic faculties

or psychic powers or super mundane

powers

and there they are there are basically

six higher powers

that are mentioned

there is the uh the power to

manipulate

material objects and things like that

there's the power to

uh

you know the divine year for example

being able to hear in a far distance

being able to hear what's going on in

the deva realms listening to all their

parties and gossip and stuff that's

going on there

you know

then there's the

uh

there's the divine eye where you can

actually

see into the arising and passing away of

beings being able to see

into celestial realms being able to see

otherworldly beings over here and so on

and so forth and there's reading others

minds being able to understand what kind

of mind is present is that mind

distracted or not distracted

is that mind having anger or doesn't

have anger is that mind

happy or unhappy and so on and so forth

and then there is the

there is the seeing

past lives seeing into your past lives

so being able to go back into the past

and being able to see what lives were

there and this allows you to have a

deeper understanding of karma a deeper

understanding of rebirth

a deeper understanding of dependent

origination so i think those were the

first five i mentioned

that is the manipulation of material

objects so that includes

you know being in two places at the same

time and all these other things that

they talk about

there is

reading other people's minds

there is

the divine ear there is the divine eye

there is

recounting all of your different past

lives

but the sixth one

is the destruction of the taints

that's considered to be a higher power

but that is a higher power only in

relation to the arahat

so there are different types of arahats

there are arahats who may who have all

the six higher powers there are arahats

who only have the destruction of the

taints and the threefold knowledge

and there are hats who have one or more

of these higher powers but they will

always have the destruction of the

taints

so that means you always need these four

bases

for spiritual power

so what are the four bases for spiritual

power

you need

chanda

you need consciousness

you need

mindfulness

and you need what's known as vimsa

let me make sure that's correct

[Laughter]

yeah you need the the

the zeal that is the chanda

that's the culture

chanda is a wholesome desire a wholesome

inclination every time you incline the

mind towards jhana

every time you incline the mind towards

nibana

that is

chanda

but

it's about having the inclination

towards it but not getting obsessed by

it

so setting the intention and then

letting it go and just continuing on

then

you need

collectedness

oh sorry you need energy

so that is the right effort you need the

right effort for this

then you need

due to the purity of mind

so you need the mind itself obviously

that's consciousness

otherwise what are you developing

psychic powers for

so you need a mind

and then you need

investigation

so that's the the monster that we're

talking about so investigation means

what is present in mind and what is not

present in mind these are the four basis

for spiritual power

so you need

the chanda the zeal

you need the effort

you need the mind itself

and you need the investigation

are these fulfilled by the eightfold

path

how is chanda

fulfilled by the eightfold path

right intention

because it's a cultivated intention it's

an intention of inclining towards that

which is wholesome

how is

effort

right effort

what about the mind itself consciousness

itself

it's it's all it's present throughout

the entire eightfold path

you need a mind in order to follow the

eightfold path you need consciousness

and then investigation what about

investigation

that's mindfulness

because whenever you recognize something

what are you doing

you're mindful that mind was distracted

you're aware you're attentive you're

paying attention you're observing how

mind's attention moved

and the investigation of states is

aware

that there is a distracted mind

so what does investigation of states

mean

that i'll get into that a little deeper

but investigation of states is basically

knowing

that the mind is in this state or in

that state that's basically it

the five faculties also come to

fulfillment in him by development the

five powers also come to fulfillment in

him by development now the five

faculties and the five powers are

identical

so the faculties are mindfulness

are

mindfulness faith energy

collectedness and wisdom

so let's start with

faith how does faith become fulfilled

right that's being uh

having confidence in the buddha the

dharma and the sangha but through the

eightfold path

right view fulfills that

right view fulfills faith

what about energy

right effort

what about mindfulness

right mindfulness

how about collectedness

right collectedness

how about wisdom

right you

so what's the difference between the

five faculties and the five powers

right because it's the same thing right

the five faculties are

basically the same as the five powers

it's identical in terms of the listing

so what's the difference between them

faculties are

the

the way through which the powers flow

so you're developing mindfulness and

then that becomes a strength

you're developing effort

and then that becomes your strength

you're developing collectedness and that

becomes your strength

you're developing faith and that becomes

your strength you're developing wisdom

and that becomes your strength in other

words one is

in that sense a path

and the other is a fruition

meaning you're developing these things

through the faculties and then you have

them as powers

they are inherent in the mind

after you have developed them

cultivated them and perfected them

the seven enlightenment factors also

come to fulfillment in him by

development

how do the seventh enlightenment factors

come so let's figure out what are the

enlightenment factors

mindfulness investigation of states

energy

joy

tranquility

collectedness and equanimity

right

every time remember what i said every

time you use the six r's what are you

doing you're activating the

enlightenment factors

when you recognize

you become mindful

you

remember to observe that mind's

attention is moving

remember to observe how it's moving

every time you recognize you're also

having the investigation of states

because now you recognize that the mind

is distracted it went from being

collected to becoming distracted

that's all investigation of states is

that's why the investigation of states

is the antidote to the hindrance of

doubt

what is the hindrance of doubt

am i doing this correctly

what state am i in

uh

do i have a wholesome state or an

unwholesome state what kind of you know

what's going on here when you have

investigation of states you know for

yourself what's actually going on

you know that you're doing it correctly

you know that you are in a wholesome

state of mind you know if you're

distracted or not distracted and so on

what about energy when you release your

attention from that distraction

you're letting go of that distraction so

you're using effort

so energy is another word for effort

they call it striving they call it this

and that but i would just call it effort

it's just

applying right effort the application of

right effort

when you relax

you're activating tranquility when you

re-smile you're activating

joy

when you return to your object or

meditation you're activating

collectedness

now notice there there was tranquility

and then there was joy instead of the

other way around i said this before joy

and tranquility can be interchangeable

when there is joy the mind is relaxed

when the mind is relaxed it's able to

experience joy

if the mind is constricted if the mind

is anxious if the mind is worried if the

mind is sad

it can't experience joy but as soon as

you relax the mind and open it up

it can experience joy

and when you feel joyful

you're also

relaxed

you're also happy and relaxed

and when you return you'll have

collectedness what about equanimity

equanimity is fulfilled by the

application of the six r's because

you're seeing things as they are not

getting pulled by the hindrance not

getting distracted by the hindrance not

getting uh pushed by the hindrance not

having any craving or resistance towards

you just seeing oh here's a hindrance

6r

that's how equanimity is fulfilled

so right effort

the activation of

the enlightenment factors is part of

right effort

and therefore that is how it comes to

fulfillment through the noble eightfold

path

these two things serenity and insight

occur in him yoked evenly together which

means

if you have the eightfold path if you

are cultivating the eightfold path

you're keeping your precepts

you're maintaining those precepts you're

committing to keeping them

and then you have right mindfulness and

right collectedness using right effort

and you develop and perfect right view

with insight with understanding that

means you have evenly yoked together

serenity and insight

so you need that collectedness you need

the meditation you need samadhi

oftentimes there will be a question

which is

can you have uh insight without samadhi

right can you have insight without

collectiveness

without meditation without going into

jhana

the simple answer to that is it's called

the eightfold path not the seven-fold

path right so it's inherent

it's implicit it's important it's

imperative

that you have jhana that you have

collectors that you have the right kind

of genre in order for you to experience

liberation in order for you to

experience

awakening

he fully understands by direct knowledge

those things that should be fully

understood by direct knowledge he

abandons by direct knowledge those

things that should be abandoned by

direct knowledge he develops by direct

knowledge those things that should be

developed by direct knowledge

he realizes by direct knowledge those

things that should be realized by direct

knowledge

and what things should be fully

understood by direct knowledge the

answer to that is

the five aggregates affected by craving

and clinging

that is the material form aggregate

affected by craving and clinging the

feeling aggregate affected by craving

and clinging

the perception aggregate affected by

craving and clinging

the formations aggregate affected by

craving and clinging

the consciousness aggregate affected by

craving and clinging

these are the things that should be

fully understood by direct knowledge

whenever they say the word understand or

understood

it means to actually see things as they

are

to experience them as they are

seeing the arising and passing away

doesn't mean you have to investigate and

look at it

like okay when is the arising of this

when is the passing away of this

it's just

observing

letting the mind observe

and then it will be apparent to the mind

when the collectedness is good when the

mindfulness is sharp and clear

that is why when you get into infinite

consciousness what do you see you see

the arising and passing away of

consciousnesses because you're not doing

anything there your mind is just letting

go

mind is letting go on subtler and

subtler levels and your mind is

collected

even deeper and your mindfulness is even

sharper and so now you're starting to

see the arising and passing away

you don't intentionalize that you see it

you don't do anything there you're just

being aware

you're just watching the movie

so what are you watching the movie of

here the arising and passing away of the

aggregates you understand for yourself

as it actually is that this form that

you have is impermanent

that this feeling that you have is

impermanent

that this perception that you have is

impermanent that the formations that are

there are impermanent and consciousness

is impermanent what does that lead to

that leads to the perception of dukkha

that leads to the perception of the

impersonal nature

of all things

that leads to equanimity seeing things

as they are

that leads to disenchantment and that

leads to dispassion

and that leads to

cessation

and what things should be abandoned by

direct knowledge

ignorance and craving for being

these are the things that should be

abandoned by direct knowledge

so what is ignorance

ignorance is not knowing about the four

noble truths

once you start to

access

right effort and apply right effort once

you start to cultivate the six hours

you start to become more mindful you

start to become more attentive

you start to see things as they are and

ignorance

starts to be well whittled away

what about the craving for being what

does that mean

so right now what the buddha is talking

about is

there is that person who is uninflamed

by lust and aversion

so that is the anagami

so that is why he's saying what has to

be abandoned by direct knowledge is the

craving for being

so first you eliminate sensual desire

sensual craving and aversion

then the craving for being goes away

what is the craving for being

the craving to be in a certain state of

mind craving to be in the jhana the

craving for existence the craving to be

this or that

you let go of that

and what things should be developed by

direct knowledge

serenity and insight

these are the things that should be

developed by direct knowledge and what

things should be realized

by direct knowledge

true knowledge and deliverance

these are the things that should be

realized by direct knowledge

so what is true knowledge and

deliverance

when you experience cessation of

perception feeling and consciousness

then the mind emerges from that makes

contact with nibana

experiences release

and therefore is delivered

from certain kinds certain kinds of

feathers

eventually it's fully delivered that is

to say it is fully released it is fully

liberated and there is the true

knowledge what is the true knowledge

the wisdom the insight into the

impersonal nature of things the wisdom

and insight of dependent origination

and then there is the true knowledge

that mind is liberated

rebirth is ended

there is no more coming to be

what had to be done has been done

that is what the blessed one said the

bekus were satisfied and delighted in

the blessed one's words

questions

all right

oh yeah

all right let's go through this so this

is uh

this is the maha sakula sakul udayi suta

the greater discourse to

sakulu dain

sutha number 77 majamenikaya 77 this is

page 638

section 8 starting from number

22. again

i have proclaimed to my disciples

the way to develop the eight liberations

so i'll read it first and we'll go

through it

possessed of material form one sees

forms

this is the first liberation

not perceiving form internally one sees

forms externally this is the second

liberation

one is resolved upon the beautiful this

is the third liberation

with the complete surmounting of

perceptions of form with the

disappearance of perceptions of sensory

impact

with non-attention to perceptions of

diversity

aware that space is infinite one enters

upon and abides in the base of infinite

space this is the fourth liberation

by completely surmounting the base of

infinite space

aware that consciousness is infinite one

enters upon and abides in the base of

infinite consciousness

this is the fifth liberation

by completely surmounting the base of

infinite consciousness

aware that there's nothing one enters

upon and abides in the base of

nothingness

this is the sixth liberation by

completely surmounting the base of

nothingness

one enters upon and abides in the base

of neither perception nor non-perception

this is the seventh liberation

by completely surmounting the base of

neither perception nor non-perception

one enters upon and abides in the

cessation of perception feeling and

consciousness

this is the eighth liberation

and thereby many disciples of mine abide

having reached the consummation and

perfection of direct knowledge

so let's talk about the first liberation

possessed of material form one sees

forms

that kind of makes sense right possess

the forms

possess the material forms one sees

forms

this is actually talking about going

through the asuba practices

so

you look at the body you look at the

different elements of the body so

possessed of material form

one sees the different forms

one sees the body one sees the skeleton

the bones one sees the lungs one sees

the heart one sees all of these

different things

this is the first liberation liberation

from

sensual craving liberation from

identification

it's not the first journal

then not perceiving form internally once

these forms externally

what does that mean

how do you see forms

how do you not see internally but see

externally

casinos that's exactly it

yeah

so not perceiving form internally once

these forms externally

in other words

now

you have taken that casino and you have

expanded it first of all the word casino

right a lot of people take that to mean

i have to take this casino i have to

take for example

the the fire element i look at the

candle flame i take the flickering flame

and then i put it here and then i see

into it and it's a nimita

and then

i become concentrated on it and then i

go into it

and then i experience whatever it might

be

but

comes from the sanskrit word kritsna

k-r-i-t-s-n-a

krits na

which means expansion which means whole

w-h-o-l-e

so we're actually taking this

whatever casino it is the red casino the

blue casino the yellow casino the white

casino the fire casino the water casino

whatever casino it is

and you're expanding it so what does

that mean you're expanding it what are

you doing

you're radiating

you're expanding it you're starting to

get into infinite space

so this allows you to go into infinite

space

right

as long as you're not one pointed the

other the other

the other way of doing it

which is

basically the concentration part of it

which is you take that and you become

super focused on that

and then you develop

how would you expand a red circle

just by looking at it you look at it and

it just expands

yeah

instead of becoming pinpointing on it

and this is the process that they

actually did

yeah

if you go to one two one majamenikai one

two one the buddha talks about the

perception of earth and so on so there

he's referring to the earth casino

in any expense

and then you go into infinite space so

surmounting perceptions of form and so

on

this is the second liberation one is

resolved only upon the beautiful

what's the beautiful

jhana

first four genus but specifically the

fortuna

so this is

the third liberation

the fourth jonah

with the complete surmounting of

perceptions so the rest you know infant

space infinite consciousness

nothingness neither perception

non-perception cessation of perception

feeling and consciousness

this looks

like a concentration path

not

i mean the first steps

the first step is the asuba practice

right that is looking at the different

parts of the body and and so on and so

forth

as well

that's first the body

yeah

body as body yeah

so before i answer that let me answer

his question

so what you're asking is

the asuba practice the concentration

path

well so far i haven't heard of anyone

doing the asuba practices of you in the

twin practice

so

maybe we could i mean somebody could you

could contemplate the idea and just know

the nature of the body you don't need to

concentrate right you just know there's

skin there's

and at some point

inside arises like that's awful

yeah

so well

the first one i agree but the casinos

part how can you do it i don't know

is the one that it looks to me a

concentration

uh because that's that's the way it's

been taught which is you take that and

then you make that a nemeta and then you

just concentrate on it

and let it just expand

especially

radiating out keeps the mind expensive

rather than

concentrating

yeah so it could be a

you want to try it

i believe it's better

uh so the question was about the

beautiful

yeah

what was the question

because there's truth soother references

to talking about he inclines the mind to

the beautiful which is the fourth

channel

no just the fourth only the fourth

have you heard some of the burmese they

talk about

liberation by beauty or liberation by it

ugly and i wonder if that's like the

city wagon stuff

uh liberation bio liberation from

i've only heard it i tried to research

it

it sounds like it's getting to

equanimity liberation from that which is

beautiful and ugly that is to say

not getting

uh craved for or not getting any

aversion towards

i did hear it described as

dedicating yourself to see the beauty

and everything or dedicating yourself to

see that ugly or the future

so that could be seeing the repulsive

and the unrepulsive the unrepulsive and

the repulsive

which we talked about a few days ago

which was like

you know being able to see that and then

letting go of any

greed for it or hatred for it and so on

for the first three genres because if

three was four

where the first three go

the first three giants he enters the

wesley to the fourth

yeah

what happened towards the right

ten goes directly

it's not that these these liberations uh

so okay let's first understand what he

means by liberations here

when you say liberation doesn't mean in

terms of entertainment it's it's a

temporary liberation

whenever you get into jhana whenever you

get into collectedness whenever you get

into a formless attainment

that means your mind is

rid

of the five hindrances it is liberated

from the five hindrances

so this is one way the buddha talks

about the liberations he's talked about

it in here he's talked about it in

uh dignikaya

a couple of times a few times in

dignikaya and what he's talking about

here is that there's different ways to

liberate the mind why is this the first

liberation

seeing the asuba practice because it's

liberating from liberating you from the

attachment to the body liberating

you from the central craving to the body

the

casino practice how does that liberate

you

it liberates you from

the the the sense of form

right it's liberating you from

any sense of form it's expansive

the fourth genre what is it liberating

you from

now actually since you bring this up

each of the eight ghanas are also

temporary liberations what is the first

jhana liberate you from

the five hindrances it liberates you

from the five hindrances

it liberates you from having to talk

because you don't talk when you're in in

in the first channel

what about the second genre what does it

liberate you from

verbal formations

now you let go of intentionalizing

things it's just everything is flowing

what about the third genre what does it

liberate you from

joy

because joy can be seen two course

of a feeling

the fourth jana liberates you from

sukkah so now you have just equanimity

a unified mind it's it means a mind that

is

is orbiting its object

so ekagata is present but that's just

basically a mind that is

uh single-minded that means it's just

staying with its object that's all it is

it's being collected

so what about the uh

what else is the fortuna liberating you

from though yes it's liberating you from

let's say the

the the joy and the sukkah

body

[Laughter]

so when i say that the genres are levels

of cessation

they're basically levels of cessation

because they cease certain formations

and what are the three types of

formations

verbal bodily mental formations

so when you're in the first jhana you

stop talking

in the second genre you let go of the

verbal formations

in the third genre you let go of the joy

in the fourth genre you let go of bodily

formations

right and then

in the fifth jhana you let go of

anybody itself it's just mine

letting go of any contact

not paying attention non-attention to

that

the sixth genre or

infinite consciousness you're no longer

perceiving infinite space

in nothingness you're no longer

perceiving

infinite consciousness neither

perception or non-perception you're no

longer perceiving nothingness

cessation of perception feeling

unconsciousness

that ceases neither perception

non-perception but it ceases

mental formations

the cessation of perception and feeling

which means

mental formations are feeling and

perception so mental formations

completely cease at the eighth journal

sorry at the cessation of perception

feeling and consciousness

okay let's try it let's see what it says

here

again udayan i have proclaimed to my

disciples the way to develop the eight

basis for transcendence

perceiving form internally one sees

forms externally limited fair and ugly

by transcending them one sees one

perceives thus i know i see

this is the first base for transcendence

perceiving forms

internally one sees forms externally

immeasurable fair and ugly by

transcending them one perceives thus i

know i see

this is the second base for

transcendence

not perceiving form internally one sees

forms externally limited fair and ugly

by transcending them one perceives thus

i know i see

this is the third base for transcendence

not perceiving form internally one sees

forms externally

immeasurable

fair and ugly by transcending them one

perceives thus i know i see

this is the fourth base for

transcendence

not perceiving forms internally one sees

forms externally

blue of blue color

blue in appearance with blue luminosity

just like a flax flower which is blue a

blue color blue in appearance with blue

luminosity or just like banars cloth

smoothen on both sides which is blue

of blue color blue in appearance with

blue luminosity

so too not perceiving forms internally

one sees forms externally with blue

luminosity

by transcending them one sees thus i

know i see

this is the fifth base for transcendence

not perceiving form internally once

these forms externally

yellow

of yellow color yellow in appearance

with yellow luminosity

like a kanikara flower which is yellow

of yellow color yellow in appearance

with yellow luminosity or just like

bernar's cloth smoothened on both sides

which is yellow of yellow color yellow

in appearance with yellow luminosity

so too not perceiving form internally

one sees forms externally with yellow

luminosity

by transcending them one perceives thus

i know i see

this is the sixth base for transcendence

not perceiving form internally one sees

forms externally

red of red color red in appearance with

red luminosity just like a hibiscus

flower

which is red of red color red in

appearance with red luminosity or just

like benares cloth smoothened on both

sides which is red of red color red in

appearance with red luminosity

so too not perceiving form internally

one sees forms externally with red

luminosity

by transcending them one perceives thus

i know i see

this is the seventh base for

transcendence

not perceiving form internally one sees

forms externally

white of white color white in appearance

with white luminosity

just like the morning star which is

white of white color white in appearance

with white luminosity or just like

benares cloth smoothen on both sides

which is white of white color

white in appearance with white

luminosity

so too not perceiving form internally

once these forms externally with white

luminosity by transcending them once

perceives thus

i know i see

this is the eighth base for

transcendence and thereby many disciples

of mine abide having reached the

consummation

and perfection of direct knowledge

so somebody made notes on this right the

other day

what are those notes

the new color monitor by apple or

something

i'm

sorry

what was it about the eight basis for

transcendence this is what it's called

so uh what was the

notes

all right let's let's do this

[Laughter]

perceiving form internally one sees

forms externally

limited fair and ugly that's the first

one

perceiving form internally once these

forms externally

immeasurable fair and ugly that's the

second one

not perceiving form internally one sees

forms externally

limited fair and ugly

that's the third one not perceiving

internally perform internally

one sees forms externally immeasurable

fair and ugly

so these are the four let's talk about

these four

perceiving form internally one sees

forms externally limited fair and ugly

the way i'm looking at this is when we

talk about limited

that is to say limited by form

when he talks about

immeasurable

he's talking about that which is

outside of form but here he's talking

about the immeasurable which is

the brahmaviharas

so when he talks about perceiving form

internally one sees forms externally

externally limited fair and ugly this is

the first four janus

when he says fair and ugly he's talking

about with equanimity

not getting pulled or pushed

by that which is beautiful or ugly

when he talks about perceiving form

internally once he's externally

immeasurable fair and ugly here he's

talking about the brahmaviharas

that's a magic trick

yeah

not perceiving forms internally once

these forms externally

limited fair and ugly

this is the third base not perceiving

form internally one sees forms

externally

immeasurable

fair and ugly

so in this case also he's talking about

janna's the first four jonas but when he

talks about the immeasurable here he's

talking about the formless attainments

so first you have the first four janas

then you have the four viharas

and you have the four genres again and

then you have the four formless states

uh formless attainments

what about the

red yellow

or the blue yellow red and white

what does that mean

[Laughter]

what he's talking about is the

attainments

the four attainments

so the blue represents the soda panna

the yellow represents the sakuragami the

red uh

uh

is the onigami and the white is the

arahat

those are primary colors

i think yeah blue uh

blue

yellow and red

oh rgb yeah

okay

so

there's a reason why he uses these

colors and we're talking about it in

this way because

the buddha refers to these

noble persons

as ascetics

there are the blue lotus aesthetics

there are the yellow lotus aesthetics

there are the red lotus aesthetics and

there are the white lotus aesthetics

so

the blue represents the sodapanas

the

excuse me the yellow represents the

sakuragamis

the red the onigami's

and the white the arhats

so why why lotus though

lotus wow in the mud

and remains untainted by

the mud

was there

that was there a

it's it's more of a cultural

cultural thing in the cultural thing

which is

you have these different colored lotuses

and the buddha primarily said about

these particular may beings inhabiting

space and earth devas and nagas of

mighty power share this merit of ours

may they long protect the buddha's

dispensation

[Music]

so

[Music]