From: https://youtube.com/watch?v=Zxo5I8vv2aA

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

[Music]

so

[Music]

so today

we are going to read majimi nikaya

one

the root of all things

thus of i heard on one occasion the

blessed one was living in ukita

in the subhaga grove at the root of a

royal salah tree

there he addressed the bheku's thus

bhikkhus venerable sir they replied

the blessed one said this

because i shall teach you a discourse on

the root of all things

listen and attend closely

to what i shall say

yes venerable sir the beakers replied

so

we should understand the context of what

he's going to be talking about

uh according to the commentary about

this suta it said that the audience that

he was speaking to

was a group of

newly ordained

because

who had in them this view

that

the universe and the self are one and

the same thing

this view of universal

cosmic consciousness

here because an untaught ordinary person

who has no regard for noble ones

and is unskilled and undisciplined in

their dharma

who has no regard for true men and is

unskilled and undisciplined in their

dhamma

perceives earth as earth

having perceived earth as earth

he conceives himself as earth

he conceives himself in earth

he conceives himself apart from earth

he conceives earth to be mine

he delights in earth

why is that because he has not fully

understood it i say

so it says here he conceives himself as

earth

conceives himself in earth

conceives himself apart from earth

and conceives earth to be mine

these are the different types of

self-view in relation to

the world

the first says so if you think about it

the idea of the aggregates right we talk

about the five aggregates form feeling

perception

formations

consciousness he conceives himself as

the five aggregates

he conceives himself in the five

aggregates

so the idea is the self

are the five aggregates or the self is

in the five aggregates

or he conceives himself apart from earth

meaning

he conceives the five aggregates as

being apart from what is a self

and then he conceives earth to be mine

meaning

he conceives the five aggregates as mine

that the five aggregates

are

possessed by the self

and so he delights in earth he delights

in the five aggregates this is the

clinging and craving

that affects the five aggregates

this is

the whole

basis for conceit

that mana that we were talking about

yesterday which means to measure

when there is an idea of a self separate

from the aggregates separate from all

other conditions

or the self as in conditions or the self

belonging to conditions and so on

this is wrong view this arises as a

result of identification with something

that's being seen

so the ordinary whirling as it were all

they are seeing is how does this affect

me

how does this affect the sense of myself

of mine of me

so when they are experiencing reality

they're experiencing it as a sense of an

observer there

in the sense of an object of observation

so he perceives water as water having

perceived water as water he conceives

himself as water

he conceives himself in water

he conceives himself apart from water he

conceives water to be mine he delights

in water why is that because he has not

fully understood it i

see he perceives fire as fire having

perceived fire as fire he conceives

himself as fire he conceives himself in

fire

he conceives himself apart from fire

he conceives fire to be mine he delights

in fire

why is that

because he has not fully understood it i

say

he perceives air as air

having perceived air as air he conceives

himself as heir

he conceives himself in air

he conceives himself apart from air

he conceives air to be mine

he delights in air why is that

because he has not fully understood it i

say

he perceives beings as beings

having perceived beings as beings he

conceives beings

he conceives himself in beings

he conceives himself apart from beings

he conceives beings to be

mine he delights in beings

why is that because he has not fully

understood it i say

so

here it says he perceives beings as

beings

having perceived beings he conceives

beings

the state of

the mind of an arahant is that

they no longer cling to any of the five

aggregates

right

and the definition of a being that is to

say not bhava

being in the sense of

sata

a being a personality

that definition is

basically one who clings and identifies

with one or more of the five aggregates

so if an arahat has let go of all notion

of being

has let go of all notion of

identification

with any of the five aggregates

can you designate the arahant as a being

or as a non-being

so he conceives beings the idea is that

there is a me

and there is a you

there is a us and there is a them

when an arahat sees a being he doesn't

see a being

he sees in a series of impersonal causes

and conditions

does not conceive that this is this

person here

he understands it in the conventional

uh

idea of there is a being

but he doesn't project onto that being

all this idea of personality

he doesn't see that being as separate

with a separate self

in other words he understands that being

to be impersonal not self

and so a worlding will always project

what they think of being is

when they see their mother or their

father

or their brother or sister or their

friends or their enemies

they don't see

the being they see a being who is the

father who is the mother who is the

brother who is the sister

who is the friend who is the enemy why

because they have conceived that idea

that this being is my friend

this being is my father this being is

my sister this being is my enemy

because they have projected an image

onto that being

so the arahat doesn't even have an image

projected

of a self

doesn't have a sense of

this is me this is mine this is myself

so if they don't have one for

themselves

would they see other beings as selves

would they see other beings with selves

there won't be any projection of this is

how this person always is

the habitual tendencies of oh my mother

always says this you know

or why does she always have to say it

that way you know or yeah that's her

she's always lazy you know whatever it

might

be these ideas these concepts don't

stick in the araha

because they don't conceive beings as

beings

and therefore they don't see beings as

themselves or themselves in beings or

apart from beings or that they are

possessed of being

because that identification with the

five aggregates is gone

so there is no being in the mind of the

arat in the sense that there is no more

habitual tendencies there is no becoming

but also there is no sense of a

definition of a satta s-a-t-t-a sattha

pali for the being as a personality

because there's no longer any clinging

he perceives god's as gods

having perceived gods as gods he

conceives gods

he conceives himself in gods he

conceives himself apart from god's

he conceives god's to be mine

he delights in god's why is that

because he has not fully understood it i

see

he perceives pajapati as pajapati

pajapati here is another word for brahma

in the vedic religion but in this

context pajapati is mara

paja means

this generation

and pati means the lord so the lord of

this

sensual realm is mara

having perceived prajapati as pajapati

he conceives pajapati

he conceives himself in pajapati he

conceives himself apart from pajapati he

conceives pajapati to be mine

he delights in pajapati

why is that because he has not fully

understood it i see

now this is interesting he perceives

brahma as brahma

having perceived brahma as brahma he

conceives brahma

he conceives himself in brahma

he conceives himself apart from brahma

he conceives brahma to be mine he

delights in brahma

why is that

because he has not fully understood it i

say now when they talk about brahma

there is the idea of the brahmaloka but

what is associated with the brahmaloka

the first jhana

the first jhana is

associated with

the

first brahmaloka but the brahma-viharas

are a way to get into jannah so you

could say that

he conceives himself in

the first jhana

he conceives himself as

the first jhana he conceives himself

apart from the first jhana or he

conceives himself as this jhana

to be mine

in other words when you're in the first

john when a

first timer is in the first jhana

somebody who starts out in the practice

there there's all of these different

attachments that they have to the first

genre right the joy i really felt great

joy that was my joy i experienced that

joy i produced that joy

that that joy arose when i became

collected

right and so there's a sense of i am

doing this

i created the circumstances for this

jhana

i am in this jhana

so there's still a sense of self that i

am in this jhana

he perceives the gods of streaming

radiance as

the gods of streaming radiance

having perceived the gods of streaming

radiance as

the gods of streaming radiance he

conceives the gods of streaming radiance

he conceives himself in the gods of

streaming radiance he conceives himself

apart from the gods of streaming

radiance

he conceives the gods of streaming

radiance to be mine

he delights in the gods of streaming

radiance

why is that

because he has not fully understood it i

say

the gods of streaming radiance are the

abhasara beings

impassable beings are

the beings who arise from there because

of

experiencing the second genre

their experience theirs of the second

jhana

so the gods of streaming radiance

he conceives himself as

the second jhana

he conceives himself in the second genre

he conceives himself apart from the

second channel so here is me

and here's the factors of the second

genre

or he conceives that these factors of

the second jana are mine

he perceives the gods of refuge and

glory as the gods of refuge and glory

having perceived the gods of refusing

glory as the gods of effulgent glory

he conceives the gods of refuge and

glory he conceives himself in the gods

of refuge in glory he conceives himself

apart from the gods of refuge in glory

he conceives the gods of refusing glory

to be mine

he delights in the gods of refuge and

glory

why is that because he has not fully

understood it i say

so the gods of refuge and glory those

are the subhachina beings

so the subhankarna beings are associated

with the third general

same thing

when a person gets into the first jhana

for the first

the third jhana for the first time they

see this as wow look at that that's a

great experience i am feeling the

tranquility of the third jhana i'm

feeling the comfort and ease of the body

in the third jhana i caused this third

jhana to happen i am in the third jhana

this third jhana is mine

here i am and here i am experiencing the

third jana

so this sense of self that's there in

the john the clinging

to the janus

he perceives the gods of great fruit as

the gods of great fruit

having perceived the gods of great fruit

as the gods of great fruit he conceives

the gods of great fruit he conceives

himself in the gods of great fruit he

conceives himself apart from the gods of

great fruit he conceives the gods of

great fruit to be mine

he delights in the gods of great fruit

why is that

because he has not fully understood it i

say

so the gods of great fruit those are

associated with the fourth jhana

the four jana beings

so one is in the fourth jhana and

experiences the mindfulness the purity

of mindfulness due to equanimity

experiences that pure balance of mind

and says i am experiencing this balance

of mind

i am in this balance of mind this

balance of mine is

mine

he perceives the overlord as the

overlord having perceived the overlord

as the overlord

he conceives the overlord he conceives

himself in the overlord he conceives

himself apart from the overlord he

conceives the overlord to be mine

he delights in the overlord

why is that because he has not fully

understood it i say

the overlord here is another word for

the

uh

realm of the pure

abodes so this is an anagami and anagami

might have let go of the crave has let

go of the sensual craving has let go of

the aversion but they still have

craving for existence they still have

craving for non-existence they still

have conceit they still have clinging to

the dharma

so they still have a sense of pride in

being in these genres a sense of pride

in having attained

this experience now

you know that pride doesn't mean that

they're arrogant necessarily but that

pride means that there is that sense of

clinging that identification

with that process

there is that clinging to the joy there

is clinging to

the experience of

the fruit of anagani

the experience of

the dhamma itself

the experience of nibana itself having

attained nibana as we'll see

he perceives the base of infinite space

as the base of infinite space

having perceived the base of infinite

space as the base of infinite space

he conceives himself as the base of

infinite space he conceives himself in

the base of infinite space

he conceives himself apart from the base

of infinite space

he conceives the base of infinite space

to be mine

he delights in the base of infinite

space why is that because he has not

fully understood it i say

so here you're radiating compassion in

infinite space for example and you

conceive yourself

as that infinite space you conceive

yourself as that compassion or you

conceive yourself

in that compassion or in that base of

infinite space or you conceive yourself

apart from the base of infinite space

seeing a self or an observer and the

base of infinite space and compassion

or you say this compassion is mine

and this experience of infinite

uh space is mine

he perceives the base of infinite

consciousness as the base of infinite

consciousness

having perceived the base of infinite

consciousness as the base of infinite

consciousness he conceives himself as

the base of infinite consciousness he

conceives himself in the base of

infinite consciousness he conceives

himself apart from the base of infinite

consciousness he conceives the base of

infinite consciousness to be mine he

delights in the base of infinite

consciousness

why is that because he has not fully

understood it i say

so now you experience that empathetic

joy

and you're experiencing the arising and

passing away of

consciousnesses

and now you say oh there it goes my

consciousness arising and passing away

there goes another consciousness of mine

passing

arising and passing away or that i am

experiencing

the arising and passing away of infinite

consciousnesses

or i am

these consciousnesses that arise and

pass away and so on

or that i am the joy

that is experienced in the base of

infinite consciousness

so the sense of me mine or myself that's

there in the jhanas that's there in the

formless attainments

one has to see them see that as

arising

because of that process of identifying

with these experiences

he perceives the base of infi of

nothingness as the base of inf of

nothingness

he perceives the base of nothingness as

the base of nothingness

having perceived the base of nothingness

as the base of nothingness he conceives

himself as the base of nothingness

he conceives himself in the base of

nothingness he conceives himself apart

from the base of nothingness he

conceives the base of nothingness to be

mine

he delights in the base of nothingness

why is that because he has not fully

understood it i say

so here a person let's say they're in

infinite consciousness and they hear

about nothingness they know

are told about nothingness

i have to achieve

the base of nothingness or i have to

achieve the base of neither perception

nor non-perception

instead of seeing that as an impersonal

process that arises because of the right

causes and conditions

that is to say that the joy

turns into equanimity and the gaps

between consciousnesses in infinite

consciousness

widen and there is an experience of

nothingness

once that is experienced then the mind

says oh i am experiencing

nothingness

now there's one way of experiencing

these things and saying i am in the

conventional sense that using the word i

am but not clinging to that sense of i

am and there is a sense of oh i the self

me mine myself

is experiencing

the base of nothingness

or i am the base of nothingness

or i am in the base of nothingness or

the base of nothingness is mine

now here's an interesting one

he perceives the base of neither

perception or non-perception as the base

of neither perception nor non-perception

having perceived the base of neither

perception nor non-perception

as the base of neither perception or

non-perception he conceives himself as

the base of neither perception or

non-perception

he conceives himself in the base of

neither perception or non-perception he

conceives he conceives himself apart

from the base of neither perception nor

non-perception

he conceives the base of neither

perception nor non-perception to be mine

he delights in the base of neither

perception nor non-perception

why is that

because he has not fully understood it i

say

can you perceive in neither perception

nor non-perception

there is some level of

consciousness there but you don't fully

perceive

so how could he perceive

the base of

neither perception or non-perception

only after coming out of it and

reflecting on what happened this is what

you guys should be doing every time you

come out of

neither perception or non-perception

spend a few moments spend up to a minute

or two just looking back reflecting what

happened

but in that process of reflecting on

what happened

don't allow whatever arises in the mind

whatever formations patterns pictures

squiggly lines

spirals patterns whatever it might be

shapes don't let that be

a basis for the self to arise don't that

don't let that be as oh i was

experiencing that

when i look back on it or i am those

things when i look back on it or those

things are in me

or i am in those things

and so on

so just see those as impersonal

formations that arose and created the

different squiggly lines or patterns or

shapes or disconnected images

he perceives the scene as the scene

having perceived the scene as the scene

he conceives himself as the scene

he conceives himself in the scene he

conceives himself apart from the scene

he conceives the scene to be mine

he perceives the herd as the herd

having perceived the herd as the herd he

conceives himself as the herd he

conceives himself in the herd he

conceives himself apart from the herd he

conceives the herd to be mine and he

delights in the herd

he perceives the sensed as the sensed

having perceived the sense as the sensed

he conceives himself as the sensed he

conceives himself in the sense

he conceives himself apart from the

sensed he conceives the sense to be mine

he delights in the sense

he perceives the cognized as the

cognized having perceived the cognized

as the cognized he conceives himself as

the cognized he conceives himself in the

cognized he conceives himself apart from

the cognized he conceives the cognized

to be mine

he delights in the cognized

he perceives unity as unity

having perceived unity as unity he

conceives himself as unity he conceives

himself in unity

he conceives himself

apart from unity he conceives unity

unity to be mine

he delights in unity

he perceives diversity as diversity

having perceived diversity as diversity

he conceives himself as diversity

he conceives himself in diversity

he conceives himself apart from

diversity he conceives diversity to be

mine

he delights in diversity

he perceives all as all

having perceived all as all

he conceives himself as all he conceives

himself in all

he conceives himself apart from all he

conceives all to be mine he delights in

all so what he's talking about here is

the seeing the herd the sense the

cognized

these have to do with the sixth sense

spaces the sixth sense spaces so seeing

hearing

smelling tasting touching and thinking

and then the unity is a collectedness of

mind diversity is a diversity of

perception of diversity so that is the

perception of the different sixth sense

bases and the experiences of those

success spaces

and then the all as all

the all is also understood as the world

and the buddha says the world

is the sixth sense basis it is this mind

and body because it is through mind and

body that you have a

perception of the world a conception of

the world

so you see things in a certain way

because of the way your eyes are able to

receive sensory data

you hear things in a certain way because

it's dependent upon how

the year picks up that sensory data

the bird sees it differently certain

birds will see it differently

certain animals will see it differently

the devas see in a different way

the brahma being seen in a different way

and so on and so forth

so when we talk about

the

sixth sense basis or the sensed as the

sensed he perceives

himself in that or he perceives himself

apart from it or he perceives them in

himself or them to be mine

that what that's saying is

the mind identifies

with the sixth sense basis it identifies

with the experience of the sixth sense

spaces when that happens

what happens you take it personally when

you take it personally what happens

there is craving

and then there's craving there's

clinging and when there's clinging there

is becoming

and when there's becoming there is birth

of action

and when there is birth of action

there is that whole mass of suffering

so

what do we do how do we resolve this

oh before we go on

is it an interesting one he perceives

nibana as nibana

having perceived nibana as nibana he

conceives himself as nibana he conceives

himself in nibana he conceives himself

apart from nibana he conceives nibana to

be mine

he delights in nabana why is that

because he has not fully understood it i

say how is that possible this is a

whirling

how can they perceive nibbana

yeah

they have some ideas of what nirvana is

and what nirvana isn't but also when you

six are

and you relax

that relief that moment can be taken as

mine

uh different kinds of wrong views right

there's 62 different types of wrong

views and in there it's also the idea of

what nirvana is and isn't

so that can include mundane ibana but

within the sutras it also talks about

the idea that

nibana is the cessation of

feeling the cessation of being the

cessation of this and that but these are

all concepts in the mind these are all

views

until they're actually experienced

right and then when they are experienced

what happens we'll see with regards to

one who is in higher training

so the disciple in higher training the

seika

that is one who has attained to the view

had an experience of stream entry and is

still now

training in the higher wisdom and in the

higher mind

towards full awakening

because a biku who is in higher training

whose mind has not yet reached the goal

and who is still aspiring to the supreme

security from bondage

directly knows earth as earth

so in the first case they were

perceiving earth as earth

but now they're directly knowing earth

as earth what does that mean

they understand the earth element to be

the earth element they understand the

water element to be the water element

they understand all form to be just that

or they are making an effort to

understand that form is impersonal

so

having directly known earth as earth he

should not conceive himself as earth he

should not conceive himself in earth he

should not conceive himself apart from

earth

he should not conceive earth to be mine

he should not delight in earth

why is that because he must fully

understand it i say

what does that mean when he must fully

understand it

he must have wisdom

he must eradicate

eliminate

ignorance

and then he says the same thing about he

directly knows water as water

fire is fire air is air

the beings as beings the gods as gods

pajapati is pajapati the first jhana is

first jhana the second jannah third

jhana four jana the foremost attainments

and so on

but

when he sees them and directly knows

them

he should not conceive himself as them

he should not conceive himself in them

he should not conceive himself apart

from them he should not conceive them to

be mine

so the disciple in higher training

the saka

when they're experiencing jhana they

should see the impersonal nature of

jhana

yes it feels good and there's nothing

wrong that it feels good it's a pleasant

mental feeling

right it's a higher sense it's a higher

pleasure beyond the central pleasure

and it feels good

nothing wrong with that

but as soon as you attach

the idea that i have to be here or i

have to go to that genre

or this genre now that i'm experiencing

is mine

or that this loving kindness that is

arising or this compassion that is being

radiated

or this mother that is being radiated or

this equanimity that's being radiated

this is stemming from me i am the one

who is radiating it or i am the one who

is experiencing it or that i am the one

who is in it

instead if you allow the mind to just

see it as it actually is

that it arises through an intention

there is an intention to be in the first

channel there is an intention to be in

the second jana but that intention is a

wholesome chanda right chanda wholesome

intention

has nothing to do with the sense of self

it arose because it saw that this is the

way to experience jhana and the mind

collects itself using the tools it has

so even though the noble eightfold path

right view

right intention right speech right

action

right livelihood right effort right

mindfulness right collectiveness

even though they are they are

conditioned they're also they're still

impersonal

it doesn't seem like it when you start

off in the beginning but now when you

have experienced nibana for yourself you

realize that all things

are impersonal even nibbana yeah there's

a sense of the experiencer and the

experience

the of the subject and the object

so i am the one who's experiencing this

so the self is dependent upon or the

sense of self is dependent upon the

experience or even vice versa

so

the disciples in higher training have to

see this they have to understand that

when they are going into jhana when the

mind enters jhana

it's all just an experience

so one of the ways to do that is to just

spend a couple of minutes

to understand or observe

the intention of radiating love and

kindness for example

see how the intention arises

is it arising from a sense of i am

radiating loving-kindness

or is it arising from a sense of here or

here arises loving-kindness there is an

intention an inclination

to words radiating loving-kindness

right so making everything impersonal

seeing everything as impersonal now even

in your daily living

when you are

going to go off retreat you're going to

see your family members you're going to

meet your relatives you're going to meet

your friends

you still have the same projections that

you have on them

that this is my friend and this is my

enemy

this is my mother and this is my father

this is my sister this is my brother and

because they are so and so they'll

always be having these kind of character

traits and so you're not actually ever

even listening to them you're not

actually ever seeing them as they are

you're only seeing the image that you

have built of them in your mind

and you you're only experiencing

yourself

dependent upon the image you've built of

yourself in the mind

but if you eradicate that image of

yourself

then there's no conceit there and when

there's no conceit there's no

restlessness there's no craving there's

no aversion

there's no

identification at all no suffering at

all

because as soon as you have an image of

yourself

that i am so and so that i am belonging

to

this

nationality or i belong to this

particular party or

i am a meditator

or i am a twin

practitioner you know i belong to the

twin community and all of that stuff

that can give rise to pride that can

give rise to conceit

and that can give rise to when somebody

says something about whim

do you get upset by it

if somebody says something terrible

about the practice do you get upset by

it do you become a dhamma defender

[Laughter]

yeah or do you just see that this person

is saying whatever they're saying but

doesn't have an effect

because

that's their opinion or that's what they

they are saying

right the twin practice is the twin

practice but it's not your twin practice

it doesn't belong to anybody it's just a

practice

so if you

have that identity of i am a twin

practitioner or i am a person who is in

jhana

and then you have to you tell somebody

else this that you know i'm a twin

practitioner or whatever and somebody

says oh twin i know what twim is that's

that's not the real dhamma you know

how are you going to respond to that how

are you going to react to that

you're so wrong

right are you going to just have

loving-kindness and continue the

practice

and you just say okay well that's that's

how you think that's fine

and so here it says

he directly knows nibana as nibana

having directly known nibana as nibana

he should not conceive himself as nibana

he should not conceive himself in nibana

he should not conceive himself apart

from nibana he should not conceive

nibana to be mine

he should not delight in nibbana

why is that because he must fully

understand it i say

so he directly knows nibana as nibana in

the first case there was a conceiving of

what nirvana's there was a perception of

this is what nibana could be

but now the disciple in higher training

has already attained the stream

right and therefore they have already

experienced nibana at some point but

having experienced nibana

they see

that they were in nabana or that they

had come out of nibana or that nibana

experience was amazing to me

and the joy and relief i felt thereafter

was awesome and so on and so forth so

there that clinging to

the idea of nibana after having

experienced it is also something

one who is in the higher training has to

let go off

it is a tough one because once you have

that experience what happens

you're looking out for it again

because a beku who is an arahat with

taints destroyed

who has lived the holy life done what

had to be done

lay down the burden reached the goal

destroyed the fetters of being this is

very important destroy the fetters of

being

that is to say destroyed the inclination

to become something the idea of a self

and is completely liberated through

final knowledge he too directly knows

earth as earth

having directly known earth as earth

he does not conceive himself as earth he

does not conceive himself in earth

he does not conceive himself

apart from earth he does not conceive

earth to be mine

he does not delight in earth why is that

because he has fully understood it i say

in other words

he has eradicated ignorance

so now he sees things as they actually

are

the mind of the arahat does not

of course they will know the names of

people they will know the personalities

of people they will understand this is

the type of person

this person is when they're in this mood

and in that mood and so on

but when they actually speak to that

person when they actually see that

person they don't have that whole

cascading idea and concepts

of this person as being that person

they just see that person

fresh

in that moment without any expectations

without any concepts of oh they're going

to say that

or

i knew they were going to do that or i'm

expecting them to be in a terrible mood

because of so and so

right they just allow things as they are

they see things as they are meaning they

also see beings

as they are

there's no sense of

this person is me mine or myself there's

no sense of it's affecting this person

is affecting me mine or myself

it's just okay this person is angry

this person seems to be angry at me

but there's no reaction to that because

there's no sense of

oh they're affecting a sense of me it's

just

that's their anger

they say something negative to you

you know the mind of an ara sees it as

okay they're upset i'm going to send

them compassion

they obviously are suffering through

something that's why they're upset

so i'll send them compassion

but there's no sense of i

am offended because they said that to me

okay

so

he too

directly

knows nibana as nibano

but

he does not conceive himself as nibana

he does not conceive himself in nibbana

he does not conceive himself apart from

nibana he does not conceive nibbana to

be mine this is the arahat

so likewise with janna's as well there's

a suta in which sorry sariputta is

walking around and ananda sees him and

he says your faculties are so clear

your face is

shining

why is that you know and and sarikuta

says as well

i was in the first jana all day long and

in the second time i was in the second

jhana all day long and so on

but i did not

think that i am in this jhana or i am

entering this jana or i am leaving this

channel and ananda says that is because

you have the destruction of conceit so

the arahat when they're experiencing

jhana there is just jhana going on

there's just the experience of jhana

when they're experiencing nibana

obviously

when when the banner happens it's the

unconditioned so you don't know it until

it the mind emerges from it however in

that experience of of coming out of

nibana there's no sense of i have

come out of nibana there's a sense of

self that has come out of nibbana or

cessation for that matter remember

yesterday we were talking about there is

no sense of i will emerge from cessation

or i am attaining to the cessation of

perception feeling unconsciousness they

just see it as an impersonal process

so they don't have ideas about nibana

one way or another they just experience

nibana and that also means that the

their mind which is free of craving is

experiencing the mundane in that sense

so they're not even thinking of

themselves

as being empty of this and that they

just know oh here is mind

empty of lust

empty of hatred empty of delusion here

is mind

free of the taints but it is not that i

am free from the taints or those taints

are free from me or that my mind is free

from the pains that it's just that this

is a mind without any taints a mind

without any craving

and why is that because he is free from

lust through destruction of lust

he is free from hatred through

destruction of hatred he is free from

delusion

through the destruction of delusion so

he has destroyed the taints and has

destroyed the roots the acoustic

the unwholesome roots of greed hatred

and delusion

and because of that there are no longer

fetid formations that cause the mind to

conceive

or

to identify

with anything that's arising or passing

away

and so when there is no identification

there is no craving there is no clinging

there is no more becoming and there is

no more birth and hence no more

suffering

now i have to clarify and ahad will

still feel physical pain

right sometimes people have an idea when

you say there's no suffering does that

mean

if you poke an arahat

will they not feel it you know they'll

feel it

they'll they'll

experience pain bodily pain

but that second dart as we call it won't

be there

the first start is the pain that you

feel even if uh somehow they they put

their hand on a hot plate they will have

a reflex of

bringing their hand off of that hot

plate but there won't be any like oh

like

anger at that hot plate or anger at

themselves for doing that it's just oh

that was an unpleasant feeling that was

an unpleasant experience

right so there's only that knowledge and

wisdom of here is an unpleasant

impersonal experience

well here is an impersonal pleasant

experience

but

it's not affecting me mine or myself and

therefore the second dart of mental

suffering or

mental craving or mental identification

with that pleasure or pain

is not there

oh they'll say ouch yeah why not

but they won't say i'm an idiot

i mean so this is a lesson for 6r yeah

when there's that first dark is to watch

the

reaction and 6r yes that is

you know habitual tendency in action

right yes

so

stub your toe and

get stunned by a wall

yeah

there's an interesting one there's an

interesting neuroscience experiment on

experienced meditators probably not our

huts but

it actually showed that the spike when

this they were giving someone people a

painful

heat sensation with water in a tube so

it wouldn't actually burn them but it

showed a greater reaction when the pain

stimulus came for the experienced

meditators but there was no

expectation spike and there was no

after the pain left there was

immediately a return below baseline

right

whereas when they told the other

non-meditators that the pain was coming

there was a big spike in expectation and

then after the

painful stimulus there was still this

emotional response

right so that emotional response is the

second dart

accomplished and fully enlightened

directly knows earth as earth

having directly known earth as earth he

does not conceive

earth he does not conceive himself as

earth he does not conceive himself in

earth he does not conceive himself apart

from earth he does not conceive earth to

be mine

he does not delight in earth why is that

because the tagatha has fully understand

it to the end i say

so that's an interesting statement but

before we continue let's just

break down what does the tagat mean

exactly

that's gone

the the thing is

means that

or

whatever that experience is the nibana

experience

one thus gone

which is thus gone forth or

one returning from

because the

the diacritic of the a

that's above the a

uh that can mean that

who has

gone ayagata or gatta

so it could mean one who has gone forth

or one who has returned from

it's an interesting

word

did somebody raise their hand

no okay

and so it says because the tata has

fully understood it to the end i say

okay

so

let's just continue and i'll break down

what that means

biku is a

accomplished and fully enlightened

directly knows earth as earth having

directly known earth as earth he does

not conceive himself as earth he does

not conceive himself in earth he does

not conceive himself apart from earth he

does not conceive earth to be mine

he does not conceive nibana as nibban he

does not conceive nibana

or having directly known iban as nitmana

he does not conceive himself as nibana

he did not conceive himself in nibana he

does not conceive himself apart from

nibana he does not conceive nibana to be

mine he does not delight in nibbana

why is that

because he has understood that

delight

is the root of suffering

and that with being as conditioned

there is birth

and that for whatever has come to be

there is aging and death

what is he seen right there

dependent origination

delight another word for craving is the

root of suffering

from

from that

and that with being as conditioned there

is birth

and that for whatever it has come to be

there is aging and death this is

the last few

links of dependent origination so it's a

summarized understanding of dependent

origination

therefore because through the complete

destruction fading away cessation giving

up and relinquishing of all craving

craving for sensual experiences craving

for existence craving for non-existence

the tata has awakened to supreme

full enlightened enlightenment i say

so when they say supreme full

enlightened and that he has fully

understood it to the end

that's different from when we talk about

the arah here the arahat it says the

arahat knows and understands because

they've destroyed great hatred and

delusion but in the case of the buddha

he has understood it through the end

and he has attained the supreme

or he's awakened to supreme full

enlightenment

so what's the difference between the

target and the arahat

that's exactly what i'm coming to which

is

think about it in that sense you have to

come to a great amount of wisdom

to figure this out all for yourself

right the four noble truths dependent

origination the path leading to nirvana

the experience of nirvana all of that

and actually i'll go through just a

small part of the suta

which is majiminikaya 12

to understand that the buddha possesses

certain faculties

there are the ten powers of a tattaggat

sariputta the tagath has these ten

powers possessing which he claims

the herd leader's place

roars his lion's roar in the assemblies

and sets rolling the wheel of brahma the

wheel of dharma

what are the ten

here he understands as it actually is

the possible as possible and the

impossible as impossible

and that is at the target's power that

the

has

by virtue of which he claims the herd

leader's place roars his lion's roar in

the assemblies and sets rolling forth

the wheel of dhamma

he understands as it actually is results

of actions undertaken past future and

present by way of possibilities and

causes

so if the buddha wanted he could go and

look into the future of a person

where they might be where might they end

up depending upon the formations that

they that were present

he could see into the past because he

was seeing into past lives and so on

and so he could see the karmic

repercussions of certain choices he

understood karma completely

again

he understands as it actually is the

ways leading to all destinations so he

understood that this choice will lead to

this effect and therefore can lead to

rebirth in this particular realm and so

on

he was the first to discover

how karma works in this way

imagine imagine having to go through

that kind of process of understanding

here is the cause and here is the effect

and this is the cause and this is the

effect and so on

the tadagat understands as it actually

is the world with its many and different

elements

so he understands the different

foundations of the world in terms of the

elements the four great elements

the different things and the different

components that make up the world and

the different sense faculties that are

made up and the different

ways that the sense faculties are

experienced because we know that the

world is rarely experienced through the

sixth sense basis

he understands as it actually is how

beings have different inclinations

he could understand here is a being with

an exalted mind here is a being with a

mind with craving here is a being who

has attained the stream here is a being

who has attained so and so and so

he understands as it actually is the

disposition of the faculties of other

beings and other persons

so he could look into other beings the

devas the brahmas and understand their

minds he could understand their

inclinations and their choices

understands as it actually is the

defilement the cleansing and the

emergence in regard to the jhanas

liberations states of collectedness and

attainments

so he saw for himself how this jhana

arises how this particular temporary

liberation arises the signless state

arises this particular emptiness state

arises

how these different attainments arise

and then he saw

the defilements for each of them in

terms of what defilements are remaining

for the stream enter what defilements

are remaining for the sakadagami what

defilements are remaining for the

anagami and so on well not so on but

until the anagami

that the target recollects his manifold

past lives that is one birth two birds

and so on thus with their aspects and

particulars he recollects his many lives

with the divine eye which is purified

and surpasses the human he sees beings

passing away and reappearing inferior

and superior fair and ugly fortunate and

unfortunate and he understands how

beings pass on according to their

actions

by realizing for himself

with direct knowledge he here and now

enters upon and abides in deliverance of

mind and deliverance by wisdom that are

taintless with the destruction of the

taints

so these last three are the threefold

knowledge he possesses the threefold

knowledge and then later on arahat's

understand how this happens and they

also possess threefold knowledge before

buddha you can possess the first two

knowledges

anyone doesn't matter if you're stream

entry not instrumental you can go back

and look at your past lives you can look

into the different realms and see the

arising and passing away of beings but

that third full knowledge is exclusive

only to arats the destruction of the

tense and so he is awakened to supreme

full enlightenment because his faculties

have been developed over many many many

many many many maha kappas

right going through developing and

cultivating the perfections of

you know loving-kindness and this and

that and the other

and then

attaining to that supreme enlightenment

because of all of his previous actions

and so just

just fathoming

the idea

of spending

that time looking at how does birth

arise

how does becoming arise

and then how does clinging arise

and then how does craving arise

right he asked the question

waited for the answer using his

intuition and it came forth this is how

it arises

i mean

now you know about dependent origination

and you understand it

but imagine being a mind that has never

been introduced to this at all

and then asking them how does birth

arise

so that the tagatha the buddha is the

first

of the arahats

the first of the supremely awakened who

has seen it through to the end

meaning has understood every aspect of

this path

cultivated every aspect of this path and

then having rediscovered it

being invited to actually go ahead and

teach the dhamma

and then through that having other

people attain the same that he's

attained by following that same path

this is the difference between the

buddha and the arahant

that is what the blessed one said but

those beku's did not delight in the

blessed one's words

now there's two ways to understand this

remember i told you in the beginning of

the suta that these were bhikkhus who

had the idea of universal consciousness

so the idea is they didn't accept what

the buddha said

but i tend to think about it in the

second perspective which is

they realized

that delighting in anything

can lead to clinging so they did not

delight

in those words

yeah

we know that they're new

so they probably became irats by

listening to

that would be awesome that would be

amazing

right there

so are you guys delighting in this

[Laughter]

let's share something

may suffering ones be suffering free may

the fear struck fearless speed

may the grieving shed all grief and may

all beings find relief

may all beings share this merit of that

we have thus acquired for the

acquisition of all kinds of happiness

and beings inhabiting space and earth

favors and nagas of mighty power share

this merit of ours

may they long protect the buddha's

dispensation

or son

[Music]

[Music]

so

[Music]

so today

we are going to read majimi nikaya

one

the root of all things

thus of i heard on one occasion the

blessed one was living in ukita

in the subhaga grove at the root of a

royal salah tree

there he addressed the bheku's thus

bhikkhus venerable sir they replied

the blessed one said this

because i shall teach you a discourse on

the root of all things

listen and attend closely

to what i shall say

yes venerable sir the beakers replied

so

we should understand the context of what

he's going to be talking about

uh according to the commentary about

this suta it said that the audience that

he was speaking to

was a group of

newly ordained

because

who had in them this view

that

the universe and the self are one and

the same thing

this view of universal

cosmic consciousness

here because an untaught ordinary person

who has no regard for noble ones

and is unskilled and undisciplined in

their dharma

who has no regard for true men and is

unskilled and undisciplined in their

dhamma

perceives earth as earth

having perceived earth as earth

he conceives himself as earth

he conceives himself in earth

he conceives himself apart from earth

he conceives earth to be mine

he delights in earth

why is that because he has not fully

understood it i say

so it says here he conceives himself as

earth

conceives himself in earth

conceives himself apart from earth

and conceives earth to be mine

these are the different types of

self-view in relation to

the world

the first says so if you think about it

the idea of the aggregates right we talk

about the five aggregates form feeling

perception

formations

consciousness he conceives himself as

the five aggregates

he conceives himself in the five

aggregates

so the idea is the self

are the five aggregates or the self is

in the five aggregates

or he conceives himself apart from earth

meaning

he conceives the five aggregates as

being apart from what is a self

and then he conceives earth to be mine

meaning

he conceives the five aggregates as mine

that the five aggregates

are

possessed by the self

and so he delights in earth he delights

in the five aggregates this is the

clinging and craving

that affects the five aggregates

this is

the whole

basis for conceit

that mana that we were talking about

yesterday which means to measure

when there is an idea of a self separate

from the aggregates separate from all

other conditions

or the self as in conditions or the self

belonging to conditions and so on

this is wrong view this arises as a

result of identification with something

that's being seen

so the ordinary whirling as it were all

they are seeing is how does this affect

me

how does this affect the sense of myself

of mine of me

so when they are experiencing reality

they're experiencing it as a sense of an

observer there

in the sense of an object of observation

so he perceives water as water having

perceived water as water he conceives

himself as water

he conceives himself in water

he conceives himself apart from water he

conceives water to be mine he delights

in water why is that because he has not

fully understood it i

see he perceives fire as fire having

perceived fire as fire he conceives

himself as fire he conceives himself in

fire

he conceives himself apart from fire

he conceives fire to be mine he delights

in fire

why is that

because he has not fully understood it i

say

he perceives air as air

having perceived air as air he conceives

himself as heir

he conceives himself in air

he conceives himself apart from air

he conceives air to be mine

he delights in air why is that

because he has not fully understood it i

say

he perceives beings as beings

having perceived beings as beings he

conceives beings

he conceives himself in beings

he conceives himself apart from beings

he conceives beings to be

mine he delights in beings

why is that because he has not fully

understood it i say

so

here it says he perceives beings as

beings

having perceived beings he conceives

beings

the state of

the mind of an arahant is that

they no longer cling to any of the five

aggregates

right

and the definition of a being that is to

say not bhava

being in the sense of

sata

a being a personality

that definition is

basically one who clings and identifies

with one or more of the five aggregates

so if an arahat has let go of all notion

of being

has let go of all notion of

identification

with any of the five aggregates

can you designate the arahant as a being

or as a non-being

so he conceives beings the idea is that

there is a me

and there is a you

there is a us and there is a them

when an arahat sees a being he doesn't

see a being

he sees in a series of impersonal causes

and conditions

does not conceive that this is this

person here

he understands it in the conventional

uh

idea of there is a being

but he doesn't project onto that being

all this idea of personality

he doesn't see that being as separate

with a separate self

in other words he understands that being

to be impersonal not self

and so a worlding will always project

what they think of being is

when they see their mother or their

father

or their brother or sister or their

friends or their enemies

they don't see

the being they see a being who is the

father who is the mother who is the

brother who is the sister

who is the friend who is the enemy why

because they have conceived that idea

that this being is my friend

this being is my father this being is

my sister this being is my enemy

because they have projected an image

onto that being

so the arahat doesn't even have an image

projected

of a self

doesn't have a sense of

this is me this is mine this is myself

so if they don't have one for

themselves

would they see other beings as selves

would they see other beings with selves

there won't be any projection of this is

how this person always is

the habitual tendencies of oh my mother

always says this you know

or why does she always have to say it

that way you know or yeah that's her

she's always lazy you know whatever it

might

be these ideas these concepts don't

stick in the araha

because they don't conceive beings as

beings

and therefore they don't see beings as

themselves or themselves in beings or

apart from beings or that they are

possessed of being

because that identification with the

five aggregates is gone

so there is no being in the mind of the

arat in the sense that there is no more

habitual tendencies there is no becoming

but also there is no sense of a

definition of a satta s-a-t-t-a sattha

pali for the being as a personality

because there's no longer any clinging

he perceives god's as gods

having perceived gods as gods he

conceives gods

he conceives himself in gods he

conceives himself apart from god's

he conceives god's to be mine

he delights in god's why is that

because he has not fully understood it i

see

he perceives pajapati as pajapati

pajapati here is another word for brahma

in the vedic religion but in this

context pajapati is mara

paja means

this generation

and pati means the lord so the lord of

this

sensual realm is mara

having perceived prajapati as pajapati

he conceives pajapati

he conceives himself in pajapati he

conceives himself apart from pajapati he

conceives pajapati to be mine

he delights in pajapati

why is that because he has not fully

understood it i see

now this is interesting he perceives

brahma as brahma

having perceived brahma as brahma he

conceives brahma

he conceives himself in brahma

he conceives himself apart from brahma

he conceives brahma to be mine he

delights in brahma

why is that

because he has not fully understood it i

say now when they talk about brahma

there is the idea of the brahmaloka but

what is associated with the brahmaloka

the first jhana

the first jhana is

associated with

the

first brahmaloka but the brahma-viharas

are a way to get into jannah so you

could say that

he conceives himself in

the first jhana

he conceives himself as

the first jhana he conceives himself

apart from the first jhana or he

conceives himself as this jhana

to be mine

in other words when you're in the first

john when a

first timer is in the first jhana

somebody who starts out in the practice

there there's all of these different

attachments that they have to the first

genre right the joy i really felt great

joy that was my joy i experienced that

joy i produced that joy

that that joy arose when i became

collected

right and so there's a sense of i am

doing this

i created the circumstances for this

jhana

i am in this jhana

so there's still a sense of self that i

am in this jhana

he perceives the gods of streaming

radiance as

the gods of streaming radiance

having perceived the gods of streaming

radiance as

the gods of streaming radiance he

conceives the gods of streaming radiance

he conceives himself in the gods of

streaming radiance he conceives himself

apart from the gods of streaming

radiance

he conceives the gods of streaming

radiance to be mine

he delights in the gods of streaming

radiance

why is that

because he has not fully understood it i

say

the gods of streaming radiance are the

abhasara beings

impassable beings are

the beings who arise from there because

of

experiencing the second genre

their experience theirs of the second

jhana

so the gods of streaming radiance

he conceives himself as

the second jhana

he conceives himself in the second genre

he conceives himself apart from the

second channel so here is me

and here's the factors of the second

genre

or he conceives that these factors of

the second jana are mine

he perceives the gods of refuge and

glory as the gods of refuge and glory

having perceived the gods of refusing

glory as the gods of effulgent glory

he conceives the gods of refuge and

glory he conceives himself in the gods

of refuge in glory he conceives himself

apart from the gods of refuge in glory

he conceives the gods of refusing glory

to be mine

he delights in the gods of refuge and

glory

why is that because he has not fully

understood it i say

so the gods of refuge and glory those

are the subhachina beings

so the subhankarna beings are associated

with the third general

same thing

when a person gets into the first jhana

for the first

the third jhana for the first time they

see this as wow look at that that's a

great experience i am feeling the

tranquility of the third jhana i'm

feeling the comfort and ease of the body

in the third jhana i caused this third

jhana to happen i am in the third jhana

this third jhana is mine

here i am and here i am experiencing the

third jana

so this sense of self that's there in

the john the clinging

to the janus

he perceives the gods of great fruit as

the gods of great fruit

having perceived the gods of great fruit

as the gods of great fruit he conceives

the gods of great fruit he conceives

himself in the gods of great fruit he

conceives himself apart from the gods of

great fruit he conceives the gods of

great fruit to be mine

he delights in the gods of great fruit

why is that

because he has not fully understood it i

say

so the gods of great fruit those are

associated with the fourth jhana

the four jana beings

so one is in the fourth jhana and

experiences the mindfulness the purity

of mindfulness due to equanimity

experiences that pure balance of mind

and says i am experiencing this balance

of mind

i am in this balance of mind this

balance of mine is

mine

he perceives the overlord as the

overlord having perceived the overlord

as the overlord

he conceives the overlord he conceives

himself in the overlord he conceives

himself apart from the overlord he

conceives the overlord to be mine

he delights in the overlord

why is that because he has not fully

understood it i say

the overlord here is another word for

the

uh

realm of the pure

abodes so this is an anagami and anagami

might have let go of the crave has let

go of the sensual craving has let go of

the aversion but they still have

craving for existence they still have

craving for non-existence they still

have conceit they still have clinging to

the dharma

so they still have a sense of pride in

being in these genres a sense of pride

in having attained

this experience now

you know that pride doesn't mean that

they're arrogant necessarily but that

pride means that there is that sense of

clinging that identification

with that process

there is that clinging to the joy there

is clinging to

the experience of

the fruit of anagani

the experience of

the dhamma itself

the experience of nibana itself having

attained nibana as we'll see

he perceives the base of infinite space

as the base of infinite space

having perceived the base of infinite

space as the base of infinite space

he conceives himself as the base of

infinite space he conceives himself in

the base of infinite space

he conceives himself apart from the base

of infinite space

he conceives the base of infinite space

to be mine

he delights in the base of infinite

space why is that because he has not

fully understood it i say

so here you're radiating compassion in

infinite space for example and you

conceive yourself

as that infinite space you conceive

yourself as that compassion or you

conceive yourself

in that compassion or in that base of

infinite space or you conceive yourself

apart from the base of infinite space

seeing a self or an observer and the

base of infinite space and compassion

or you say this compassion is mine

and this experience of infinite

uh space is mine

he perceives the base of infinite

consciousness as the base of infinite

consciousness

having perceived the base of infinite

consciousness as the base of infinite

consciousness he conceives himself as

the base of infinite consciousness he

conceives himself in the base of

infinite consciousness he conceives

himself apart from the base of infinite

consciousness he conceives the base of

infinite consciousness to be mine he

delights in the base of infinite

consciousness

why is that because he has not fully

understood it i say

so now you experience that empathetic

joy

and you're experiencing the arising and

passing away of

consciousnesses

and now you say oh there it goes my

consciousness arising and passing away

there goes another consciousness of mine

passing

arising and passing away or that i am

experiencing

the arising and passing away of infinite

consciousnesses

or i am

these consciousnesses that arise and

pass away and so on

or that i am the joy

that is experienced in the base of

infinite consciousness

so the sense of me mine or myself that's

there in the jhanas that's there in the

formless attainments

one has to see them see that as

arising

because of that process of identifying

with these experiences

he perceives the base of infi of

nothingness as the base of inf of

nothingness

he perceives the base of nothingness as

the base of nothingness

having perceived the base of nothingness

as the base of nothingness he conceives

himself as the base of nothingness

he conceives himself in the base of

nothingness he conceives himself apart

from the base of nothingness he

conceives the base of nothingness to be

mine

he delights in the base of nothingness

why is that because he has not fully

understood it i say

so here a person let's say they're in

infinite consciousness and they hear

about nothingness they know

are told about nothingness

i have to achieve

the base of nothingness or i have to

achieve the base of neither perception

nor non-perception

instead of seeing that as an impersonal

process that arises because of the right

causes and conditions

that is to say that the joy

turns into equanimity and the gaps

between consciousnesses in infinite

consciousness

widen and there is an experience of

nothingness

once that is experienced then the mind

says oh i am experiencing

nothingness

now there's one way of experiencing

these things and saying i am in the

conventional sense that using the word i

am but not clinging to that sense of i

am and there is a sense of oh i the self

me mine myself

is experiencing

the base of nothingness

or i am the base of nothingness

or i am in the base of nothingness or

the base of nothingness is mine

now here's an interesting one

he perceives the base of neither

perception or non-perception as the base

of neither perception nor non-perception

having perceived the base of neither

perception nor non-perception

as the base of neither perception or

non-perception he conceives himself as

the base of neither perception or

non-perception

he conceives himself in the base of

neither perception or non-perception he

conceives he conceives himself apart

from the base of neither perception nor

non-perception

he conceives the base of neither

perception nor non-perception to be mine

he delights in the base of neither

perception nor non-perception

why is that

because he has not fully understood it i

say

can you perceive in neither perception

nor non-perception

there is some level of

consciousness there but you don't fully

perceive

so how could he perceive

the base of

neither perception or non-perception

only after coming out of it and

reflecting on what happened this is what

you guys should be doing every time you

come out of

neither perception or non-perception

spend a few moments spend up to a minute

or two just looking back reflecting what

happened

but in that process of reflecting on

what happened

don't allow whatever arises in the mind

whatever formations patterns pictures

squiggly lines

spirals patterns whatever it might be

shapes don't let that be

a basis for the self to arise don't that

don't let that be as oh i was

experiencing that

when i look back on it or i am those

things when i look back on it or those

things are in me

or i am in those things

and so on

so just see those as impersonal

formations that arose and created the

different squiggly lines or patterns or

shapes or disconnected images

he perceives the scene as the scene

having perceived the scene as the scene

he conceives himself as the scene

he conceives himself in the scene he

conceives himself apart from the scene

he conceives the scene to be mine

he perceives the herd as the herd

having perceived the herd as the herd he

conceives himself as the herd he

conceives himself in the herd he

conceives himself apart from the herd he

conceives the herd to be mine and he

delights in the herd

he perceives the sensed as the sensed

having perceived the sense as the sensed

he conceives himself as the sensed he

conceives himself in the sense

he conceives himself apart from the

sensed he conceives the sense to be mine

he delights in the sense

he perceives the cognized as the

cognized having perceived the cognized

as the cognized he conceives himself as

the cognized he conceives himself in the

cognized he conceives himself apart from

the cognized he conceives the cognized

to be mine

he delights in the cognized

he perceives unity as unity

having perceived unity as unity he

conceives himself as unity he conceives

himself in unity

he conceives himself

apart from unity he conceives unity

unity to be mine

he delights in unity

he perceives diversity as diversity

having perceived diversity as diversity

he conceives himself as diversity

he conceives himself in diversity

he conceives himself apart from

diversity he conceives diversity to be

mine

he delights in diversity

he perceives all as all

having perceived all as all

he conceives himself as all he conceives

himself in all

he conceives himself apart from all he

conceives all to be mine he delights in

all so what he's talking about here is

the seeing the herd the sense the

cognized

these have to do with the sixth sense

spaces the sixth sense spaces so seeing

hearing

smelling tasting touching and thinking

and then the unity is a collectedness of

mind diversity is a diversity of

perception of diversity so that is the

perception of the different sixth sense

bases and the experiences of those

success spaces

and then the all as all

the all is also understood as the world

and the buddha says the world

is the sixth sense basis it is this mind

and body because it is through mind and

body that you have a

perception of the world a conception of

the world

so you see things in a certain way

because of the way your eyes are able to

receive sensory data

you hear things in a certain way because

it's dependent upon how

the year picks up that sensory data

the bird sees it differently certain

birds will see it differently

certain animals will see it differently

the devas see in a different way

the brahma being seen in a different way

and so on and so forth

so when we talk about

the

sixth sense basis or the sensed as the

sensed he perceives

himself in that or he perceives himself

apart from it or he perceives them in

himself or them to be mine

that what that's saying is

the mind identifies

with the sixth sense basis it identifies

with the experience of the sixth sense

spaces when that happens

what happens you take it personally when

you take it personally what happens

there is craving

and then there's craving there's

clinging and when there's clinging there

is becoming

and when there's becoming there is birth

of action

and when there is birth of action

there is that whole mass of suffering

so

what do we do how do we resolve this

oh before we go on

is it an interesting one he perceives

nibana as nibana

having perceived nibana as nibana he

conceives himself as nibana he conceives

himself in nibana he conceives himself

apart from nibana he conceives nibana to

be mine

he delights in nabana why is that

because he has not fully understood it i

say how is that possible this is a

whirling

how can they perceive nibbana

yeah

they have some ideas of what nirvana is

and what nirvana isn't but also when you

six are

and you relax

that relief that moment can be taken as

mine

uh different kinds of wrong views right

there's 62 different types of wrong

views and in there it's also the idea of

what nirvana is and isn't

so that can include mundane ibana but

within the sutras it also talks about

the idea that

nibana is the cessation of

feeling the cessation of being the

cessation of this and that but these are

all concepts in the mind these are all

views

until they're actually experienced

right and then when they are experienced

what happens we'll see with regards to

one who is in higher training

so the disciple in higher training the

seika

that is one who has attained to the view

had an experience of stream entry and is

still now

training in the higher wisdom and in the

higher mind

towards full awakening

because a biku who is in higher training

whose mind has not yet reached the goal

and who is still aspiring to the supreme

security from bondage

directly knows earth as earth

so in the first case they were

perceiving earth as earth

but now they're directly knowing earth

as earth what does that mean

they understand the earth element to be

the earth element they understand the

water element to be the water element

they understand all form to be just that

or they are making an effort to

understand that form is impersonal

so

having directly known earth as earth he

should not conceive himself as earth he

should not conceive himself in earth he

should not conceive himself apart from

earth

he should not conceive earth to be mine

he should not delight in earth

why is that because he must fully

understand it i say

what does that mean when he must fully

understand it

he must have wisdom

he must eradicate

eliminate

ignorance

and then he says the same thing about he

directly knows water as water

fire is fire air is air

the beings as beings the gods as gods

pajapati is pajapati the first jhana is

first jhana the second jannah third

jhana four jana the foremost attainments

and so on

but

when he sees them and directly knows

them

he should not conceive himself as them

he should not conceive himself in them

he should not conceive himself apart

from them he should not conceive them to

be mine

so the disciple in higher training

the saka

when they're experiencing jhana they

should see the impersonal nature of

jhana

yes it feels good and there's nothing

wrong that it feels good it's a pleasant

mental feeling

right it's a higher sense it's a higher

pleasure beyond the central pleasure

and it feels good

nothing wrong with that

but as soon as you attach

the idea that i have to be here or i

have to go to that genre

or this genre now that i'm experiencing

is mine

or that this loving kindness that is

arising or this compassion that is being

radiated

or this mother that is being radiated or

this equanimity that's being radiated

this is stemming from me i am the one

who is radiating it or i am the one who

is experiencing it or that i am the one

who is in it

instead if you allow the mind to just

see it as it actually is

that it arises through an intention

there is an intention to be in the first

channel there is an intention to be in

the second jana but that intention is a

wholesome chanda right chanda wholesome

intention

has nothing to do with the sense of self

it arose because it saw that this is the

way to experience jhana and the mind

collects itself using the tools it has

so even though the noble eightfold path

right view

right intention right speech right

action

right livelihood right effort right

mindfulness right collectiveness

even though they are they are

conditioned they're also they're still

impersonal

it doesn't seem like it when you start

off in the beginning but now when you

have experienced nibana for yourself you

realize that all things

are impersonal even nibbana yeah there's

a sense of the experiencer and the

experience

the of the subject and the object

so i am the one who's experiencing this

so the self is dependent upon or the

sense of self is dependent upon the

experience or even vice versa

so

the disciples in higher training have to

see this they have to understand that

when they are going into jhana when the

mind enters jhana

it's all just an experience

so one of the ways to do that is to just

spend a couple of minutes

to understand or observe

the intention of radiating love and

kindness for example

see how the intention arises

is it arising from a sense of i am

radiating loving-kindness

or is it arising from a sense of here or

here arises loving-kindness there is an

intention an inclination

to words radiating loving-kindness

right so making everything impersonal

seeing everything as impersonal now even

in your daily living

when you are

going to go off retreat you're going to

see your family members you're going to

meet your relatives you're going to meet

your friends

you still have the same projections that

you have on them

that this is my friend and this is my

enemy

this is my mother and this is my father

this is my sister this is my brother and

because they are so and so they'll

always be having these kind of character

traits and so you're not actually ever

even listening to them you're not

actually ever seeing them as they are

you're only seeing the image that you

have built of them in your mind

and you you're only experiencing

yourself

dependent upon the image you've built of

yourself in the mind

but if you eradicate that image of

yourself

then there's no conceit there and when

there's no conceit there's no

restlessness there's no craving there's

no aversion

there's no

identification at all no suffering at

all

because as soon as you have an image of

yourself

that i am so and so that i am belonging

to

this

nationality or i belong to this

particular party or

i am a meditator

or i am a twin

practitioner you know i belong to the

twin community and all of that stuff

that can give rise to pride that can

give rise to conceit

and that can give rise to when somebody

says something about whim

do you get upset by it

if somebody says something terrible

about the practice do you get upset by

it do you become a dhamma defender

[Laughter]

yeah or do you just see that this person

is saying whatever they're saying but

doesn't have an effect

because

that's their opinion or that's what they

they are saying

right the twin practice is the twin

practice but it's not your twin practice

it doesn't belong to anybody it's just a

practice

so if you

have that identity of i am a twin

practitioner or i am a person who is in

jhana

and then you have to you tell somebody

else this that you know i'm a twin

practitioner or whatever and somebody

says oh twin i know what twim is that's

that's not the real dhamma you know

how are you going to respond to that how

are you going to react to that

you're so wrong

right are you going to just have

loving-kindness and continue the

practice

and you just say okay well that's that's

how you think that's fine

and so here it says

he directly knows nibana as nibana

having directly known nibana as nibana

he should not conceive himself as nibana

he should not conceive himself in nibana

he should not conceive himself apart

from nibana he should not conceive

nibana to be mine

he should not delight in nibbana

why is that because he must fully

understand it i say

so he directly knows nibana as nibana in

the first case there was a conceiving of

what nirvana's there was a perception of

this is what nibana could be

but now the disciple in higher training

has already attained the stream

right and therefore they have already

experienced nibana at some point but

having experienced nibana

they see

that they were in nabana or that they

had come out of nibana or that nibana

experience was amazing to me

and the joy and relief i felt thereafter

was awesome and so on and so forth so

there that clinging to

the idea of nibana after having

experienced it is also something

one who is in the higher training has to

let go off

it is a tough one because once you have

that experience what happens

you're looking out for it again

because a beku who is an arahat with

taints destroyed

who has lived the holy life done what

had to be done

lay down the burden reached the goal

destroyed the fetters of being this is

very important destroy the fetters of

being

that is to say destroyed the inclination

to become something the idea of a self

and is completely liberated through

final knowledge he too directly knows

earth as earth

having directly known earth as earth

he does not conceive himself as earth he

does not conceive himself in earth

he does not conceive himself

apart from earth he does not conceive

earth to be mine

he does not delight in earth why is that

because he has fully understood it i say

in other words

he has eradicated ignorance

so now he sees things as they actually

are

the mind of the arahat does not

of course they will know the names of

people they will know the personalities

of people they will understand this is

the type of person

this person is when they're in this mood

and in that mood and so on

but when they actually speak to that

person when they actually see that

person they don't have that whole

cascading idea and concepts

of this person as being that person

they just see that person

fresh

in that moment without any expectations

without any concepts of oh they're going

to say that

or

i knew they were going to do that or i'm

expecting them to be in a terrible mood

because of so and so

right they just allow things as they are

they see things as they are meaning they

also see beings

as they are

there's no sense of

this person is me mine or myself there's

no sense of it's affecting this person

is affecting me mine or myself

it's just okay this person is angry

this person seems to be angry at me

but there's no reaction to that because

there's no sense of

oh they're affecting a sense of me it's

just

that's their anger

they say something negative to you

you know the mind of an ara sees it as

okay they're upset i'm going to send

them compassion

they obviously are suffering through

something that's why they're upset

so i'll send them compassion

but there's no sense of i

am offended because they said that to me

okay

so

he too

directly

knows nibana as nibano

but

he does not conceive himself as nibana

he does not conceive himself in nibbana

he does not conceive himself apart from

nibana he does not conceive nibbana to

be mine this is the arahat

so likewise with janna's as well there's

a suta in which sorry sariputta is

walking around and ananda sees him and

he says your faculties are so clear

your face is

shining

why is that you know and and sarikuta

says as well

i was in the first jana all day long and

in the second time i was in the second

jhana all day long and so on

but i did not

think that i am in this jhana or i am

entering this jana or i am leaving this

channel and ananda says that is because

you have the destruction of conceit so

the arahat when they're experiencing

jhana there is just jhana going on

there's just the experience of jhana

when they're experiencing nibana

obviously

when when the banner happens it's the

unconditioned so you don't know it until

it the mind emerges from it however in

that experience of of coming out of

nibana there's no sense of i have

come out of nibana there's a sense of

self that has come out of nibbana or

cessation for that matter remember

yesterday we were talking about there is

no sense of i will emerge from cessation

or i am attaining to the cessation of

perception feeling unconsciousness they

just see it as an impersonal process

so they don't have ideas about nibana

one way or another they just experience

nibana and that also means that the

their mind which is free of craving is

experiencing the mundane in that sense

so they're not even thinking of

themselves

as being empty of this and that they

just know oh here is mind

empty of lust

empty of hatred empty of delusion here

is mind

free of the taints but it is not that i

am free from the taints or those taints

are free from me or that my mind is free

from the pains that it's just that this

is a mind without any taints a mind

without any craving

and why is that because he is free from

lust through destruction of lust

he is free from hatred through

destruction of hatred he is free from

delusion

through the destruction of delusion so

he has destroyed the taints and has

destroyed the roots the acoustic

the unwholesome roots of greed hatred

and delusion

and because of that there are no longer

fetid formations that cause the mind to

conceive

or

to identify

with anything that's arising or passing

away

and so when there is no identification

there is no craving there is no clinging

there is no more becoming and there is

no more birth and hence no more

suffering

now i have to clarify and ahad will

still feel physical pain

right sometimes people have an idea when

you say there's no suffering does that

mean

if you poke an arahat

will they not feel it you know they'll

feel it

they'll they'll

experience pain bodily pain

but that second dart as we call it won't

be there

the first start is the pain that you

feel even if uh somehow they they put

their hand on a hot plate they will have

a reflex of

bringing their hand off of that hot

plate but there won't be any like oh

like

anger at that hot plate or anger at

themselves for doing that it's just oh

that was an unpleasant feeling that was

an unpleasant experience

right so there's only that knowledge and

wisdom of here is an unpleasant

impersonal experience

well here is an impersonal pleasant

experience

but

it's not affecting me mine or myself and

therefore the second dart of mental

suffering or

mental craving or mental identification

with that pleasure or pain

is not there

oh they'll say ouch yeah why not

but they won't say i'm an idiot

i mean so this is a lesson for 6r yeah

when there's that first dark is to watch

the

reaction and 6r yes that is

you know habitual tendency in action

right yes

so

stub your toe and

get stunned by a wall

yeah

there's an interesting one there's an

interesting neuroscience experiment on

experienced meditators probably not our

huts but

it actually showed that the spike when

this they were giving someone people a

painful

heat sensation with water in a tube so

it wouldn't actually burn them but it

showed a greater reaction when the pain

stimulus came for the experienced

meditators but there was no

expectation spike and there was no

after the pain left there was

immediately a return below baseline

right

whereas when they told the other

non-meditators that the pain was coming

there was a big spike in expectation and

then after the

painful stimulus there was still this

emotional response

right so that emotional response is the

second dart

accomplished and fully enlightened

directly knows earth as earth

having directly known earth as earth he

does not conceive

earth he does not conceive himself as

earth he does not conceive himself in

earth he does not conceive himself apart

from earth he does not conceive earth to

be mine

he does not delight in earth why is that

because the tagatha has fully understand

it to the end i say

so that's an interesting statement but

before we continue let's just

break down what does the tagat mean

exactly

that's gone

the the thing is

means that

or

whatever that experience is the nibana

experience

one thus gone

which is thus gone forth or

one returning from

because the

the diacritic of the a

that's above the a

uh that can mean that

who has

gone ayagata or gatta

so it could mean one who has gone forth

or one who has returned from

it's an interesting

word

did somebody raise their hand

no okay

and so it says because the tata has

fully understood it to the end i say

okay

so

let's just continue and i'll break down

what that means

biku is a

accomplished and fully enlightened

directly knows earth as earth having

directly known earth as earth he does

not conceive himself as earth he does

not conceive himself in earth he does

not conceive himself apart from earth he

does not conceive earth to be mine

he does not conceive nibana as nibban he

does not conceive nibana

or having directly known iban as nitmana

he does not conceive himself as nibana

he did not conceive himself in nibana he

does not conceive himself apart from

nibana he does not conceive nibana to be

mine he does not delight in nibbana

why is that

because he has understood that

delight

is the root of suffering

and that with being as conditioned

there is birth

and that for whatever has come to be

there is aging and death

what is he seen right there

dependent origination

delight another word for craving is the

root of suffering

from

from that

and that with being as conditioned there

is birth

and that for whatever it has come to be

there is aging and death this is

the last few

links of dependent origination so it's a

summarized understanding of dependent

origination

therefore because through the complete

destruction fading away cessation giving

up and relinquishing of all craving

craving for sensual experiences craving

for existence craving for non-existence

the tata has awakened to supreme

full enlightened enlightenment i say

so when they say supreme full

enlightened and that he has fully

understood it to the end

that's different from when we talk about

the arah here the arahat it says the

arahat knows and understands because

they've destroyed great hatred and

delusion but in the case of the buddha

he has understood it through the end

and he has attained the supreme

or he's awakened to supreme full

enlightenment

so what's the difference between the

target and the arahat

that's exactly what i'm coming to which

is

think about it in that sense you have to

come to a great amount of wisdom

to figure this out all for yourself

right the four noble truths dependent

origination the path leading to nirvana

the experience of nirvana all of that

and actually i'll go through just a

small part of the suta

which is majiminikaya 12

to understand that the buddha possesses

certain faculties

there are the ten powers of a tattaggat

sariputta the tagath has these ten

powers possessing which he claims

the herd leader's place

roars his lion's roar in the assemblies

and sets rolling the wheel of brahma the

wheel of dharma

what are the ten

here he understands as it actually is

the possible as possible and the

impossible as impossible

and that is at the target's power that

the

has

by virtue of which he claims the herd

leader's place roars his lion's roar in

the assemblies and sets rolling forth

the wheel of dhamma

he understands as it actually is results

of actions undertaken past future and

present by way of possibilities and

causes

so if the buddha wanted he could go and

look into the future of a person

where they might be where might they end

up depending upon the formations that

they that were present

he could see into the past because he

was seeing into past lives and so on

and so he could see the karmic

repercussions of certain choices he

understood karma completely

again

he understands as it actually is the

ways leading to all destinations so he

understood that this choice will lead to

this effect and therefore can lead to

rebirth in this particular realm and so

on

he was the first to discover

how karma works in this way

imagine imagine having to go through

that kind of process of understanding

here is the cause and here is the effect

and this is the cause and this is the

effect and so on

the tadagat understands as it actually

is the world with its many and different

elements

so he understands the different

foundations of the world in terms of the

elements the four great elements

the different things and the different

components that make up the world and

the different sense faculties that are

made up and the different

ways that the sense faculties are

experienced because we know that the

world is rarely experienced through the

sixth sense basis

he understands as it actually is how

beings have different inclinations

he could understand here is a being with

an exalted mind here is a being with a

mind with craving here is a being who

has attained the stream here is a being

who has attained so and so and so

he understands as it actually is the

disposition of the faculties of other

beings and other persons

so he could look into other beings the

devas the brahmas and understand their

minds he could understand their

inclinations and their choices

understands as it actually is the

defilement the cleansing and the

emergence in regard to the jhanas

liberations states of collectedness and

attainments

so he saw for himself how this jhana

arises how this particular temporary

liberation arises the signless state

arises this particular emptiness state

arises

how these different attainments arise

and then he saw

the defilements for each of them in

terms of what defilements are remaining

for the stream enter what defilements

are remaining for the sakadagami what

defilements are remaining for the

anagami and so on well not so on but

until the anagami

that the target recollects his manifold

past lives that is one birth two birds

and so on thus with their aspects and

particulars he recollects his many lives

with the divine eye which is purified

and surpasses the human he sees beings

passing away and reappearing inferior

and superior fair and ugly fortunate and

unfortunate and he understands how

beings pass on according to their

actions

by realizing for himself

with direct knowledge he here and now

enters upon and abides in deliverance of

mind and deliverance by wisdom that are

taintless with the destruction of the

taints

so these last three are the threefold

knowledge he possesses the threefold

knowledge and then later on arahat's

understand how this happens and they

also possess threefold knowledge before

buddha you can possess the first two

knowledges

anyone doesn't matter if you're stream

entry not instrumental you can go back

and look at your past lives you can look

into the different realms and see the

arising and passing away of beings but

that third full knowledge is exclusive

only to arats the destruction of the

tense and so he is awakened to supreme

full enlightenment because his faculties

have been developed over many many many

many many many maha kappas

right going through developing and

cultivating the perfections of

you know loving-kindness and this and

that and the other

and then

attaining to that supreme enlightenment

because of all of his previous actions

and so just

just fathoming

the idea

of spending

that time looking at how does birth

arise

how does becoming arise

and then how does clinging arise

and then how does craving arise

right he asked the question

waited for the answer using his

intuition and it came forth this is how

it arises

i mean

now you know about dependent origination

and you understand it

but imagine being a mind that has never

been introduced to this at all

and then asking them how does birth

arise

so that the tagatha the buddha is the

first

of the arahats

the first of the supremely awakened who

has seen it through to the end

meaning has understood every aspect of

this path

cultivated every aspect of this path and

then having rediscovered it

being invited to actually go ahead and

teach the dhamma

and then through that having other

people attain the same that he's

attained by following that same path

this is the difference between the

buddha and the arahant

that is what the blessed one said but

those beku's did not delight in the

blessed one's words

now there's two ways to understand this

remember i told you in the beginning of

the suta that these were bhikkhus who

had the idea of universal consciousness

so the idea is they didn't accept what

the buddha said

but i tend to think about it in the

second perspective which is

they realized

that delighting in anything

can lead to clinging so they did not

delight

in those words

yeah

we know that they're new

so they probably became irats by

listening to

that would be awesome that would be

amazing

right there

so are you guys delighting in this

[Laughter]

let's share something

may suffering ones be suffering free may

the fear struck fearless speed

may the grieving shed all grief and may

all beings find relief

may all beings share this merit of that

we have thus acquired for the

acquisition of all kinds of happiness

and beings inhabiting space and earth

favors and nagas of mighty power share

this merit of ours

may they long protect the buddha's

dispensation

or son

so

[Music]

so today

we are going to read majimi nikaya

one

the root of all things

thus of i heard on one occasion the

blessed one was living in ukita

in the subhaga grove at the root of a

royal salah tree

there he addressed the bheku's thus

bhikkhus venerable sir they replied

the blessed one said this

because i shall teach you a discourse on

the root of all things

listen and attend closely

to what i shall say

yes venerable sir the beakers replied

so

we should understand the context of what

he's going to be talking about

uh according to the commentary about

this suta it said that the audience that

he was speaking to

was a group of

newly ordained

because

who had in them this view

that

the universe and the self are one and

the same thing

this view of universal

cosmic consciousness

here because an untaught ordinary person

who has no regard for noble ones

and is unskilled and undisciplined in

their dharma

who has no regard for true men and is

unskilled and undisciplined in their

dhamma

perceives earth as earth

having perceived earth as earth

he conceives himself as earth

he conceives himself in earth

he conceives himself apart from earth

he conceives earth to be mine

he delights in earth

why is that because he has not fully

understood it i say

so it says here he conceives himself as

earth

conceives himself in earth

conceives himself apart from earth

and conceives earth to be mine

these are the different types of

self-view in relation to

the world

the first says so if you think about it

the idea of the aggregates right we talk

about the five aggregates form feeling

perception

formations

consciousness he conceives himself as

the five aggregates

he conceives himself in the five

aggregates

so the idea is the self

are the five aggregates or the self is

in the five aggregates

or he conceives himself apart from earth

meaning

he conceives the five aggregates as

being apart from what is a self

and then he conceives earth to be mine

meaning

he conceives the five aggregates as mine

that the five aggregates

are

possessed by the self

and so he delights in earth he delights

in the five aggregates this is the

clinging and craving

that affects the five aggregates

this is

the whole

basis for conceit

that mana that we were talking about

yesterday which means to measure

when there is an idea of a self separate

from the aggregates separate from all

other conditions

or the self as in conditions or the self

belonging to conditions and so on

this is wrong view this arises as a

result of identification with something

that's being seen

so the ordinary whirling as it were all

they are seeing is how does this affect

me

how does this affect the sense of myself

of mine of me

so when they are experiencing reality

they're experiencing it as a sense of an

observer there

in the sense of an object of observation

so he perceives water as water having

perceived water as water he conceives

himself as water

he conceives himself in water

he conceives himself apart from water he

conceives water to be mine he delights

in water why is that because he has not

fully understood it i

see he perceives fire as fire having

perceived fire as fire he conceives

himself as fire he conceives himself in

fire

he conceives himself apart from fire

he conceives fire to be mine he delights

in fire

why is that

because he has not fully understood it i

say

he perceives air as air

having perceived air as air he conceives

himself as heir

he conceives himself in air

he conceives himself apart from air

he conceives air to be mine

he delights in air why is that

because he has not fully understood it i

say

he perceives beings as beings

having perceived beings as beings he

conceives beings

he conceives himself in beings

he conceives himself apart from beings

he conceives beings to be

mine he delights in beings

why is that because he has not fully

understood it i say

so

here it says he perceives beings as

beings

having perceived beings he conceives

beings

the state of

the mind of an arahant is that

they no longer cling to any of the five

aggregates

right

and the definition of a being that is to

say not bhava

being in the sense of

sata

a being a personality

that definition is

basically one who clings and identifies

with one or more of the five aggregates

so if an arahat has let go of all notion

of being

has let go of all notion of

identification

with any of the five aggregates

can you designate the arahant as a being

or as a non-being

so he conceives beings the idea is that

there is a me

and there is a you

there is a us and there is a them

when an arahat sees a being he doesn't

see a being

he sees in a series of impersonal causes

and conditions

does not conceive that this is this

person here

he understands it in the conventional

uh

idea of there is a being

but he doesn't project onto that being

all this idea of personality

he doesn't see that being as separate

with a separate self

in other words he understands that being

to be impersonal not self

and so a worlding will always project

what they think of being is

when they see their mother or their

father

or their brother or sister or their

friends or their enemies

they don't see

the being they see a being who is the

father who is the mother who is the

brother who is the sister

who is the friend who is the enemy why

because they have conceived that idea

that this being is my friend

this being is my father this being is

my sister this being is my enemy

because they have projected an image

onto that being

so the arahat doesn't even have an image

projected

of a self

doesn't have a sense of

this is me this is mine this is myself

so if they don't have one for

themselves

would they see other beings as selves

would they see other beings with selves

there won't be any projection of this is

how this person always is

the habitual tendencies of oh my mother

always says this you know

or why does she always have to say it

that way you know or yeah that's her

she's always lazy you know whatever it

might

be these ideas these concepts don't

stick in the araha

because they don't conceive beings as

beings

and therefore they don't see beings as

themselves or themselves in beings or

apart from beings or that they are

possessed of being

because that identification with the

five aggregates is gone

so there is no being in the mind of the

arat in the sense that there is no more

habitual tendencies there is no becoming

but also there is no sense of a

definition of a satta s-a-t-t-a sattha

pali for the being as a personality

because there's no longer any clinging

he perceives god's as gods

having perceived gods as gods he

conceives gods

he conceives himself in gods he

conceives himself apart from god's

he conceives god's to be mine

he delights in god's why is that

because he has not fully understood it i

see

he perceives pajapati as pajapati

pajapati here is another word for brahma

in the vedic religion but in this

context pajapati is mara

paja means

this generation

and pati means the lord so the lord of

this

sensual realm is mara

having perceived prajapati as pajapati

he conceives pajapati

he conceives himself in pajapati he

conceives himself apart from pajapati he

conceives pajapati to be mine

he delights in pajapati

why is that because he has not fully

understood it i see

now this is interesting he perceives

brahma as brahma

having perceived brahma as brahma he

conceives brahma

he conceives himself in brahma

he conceives himself apart from brahma

he conceives brahma to be mine he

delights in brahma

why is that

because he has not fully understood it i

say now when they talk about brahma

there is the idea of the brahmaloka but

what is associated with the brahmaloka

the first jhana

the first jhana is

associated with

the

first brahmaloka but the brahma-viharas

are a way to get into jannah so you

could say that

he conceives himself in

the first jhana

he conceives himself as

the first jhana he conceives himself

apart from the first jhana or he

conceives himself as this jhana

to be mine

in other words when you're in the first

john when a

first timer is in the first jhana

somebody who starts out in the practice

there there's all of these different

attachments that they have to the first

genre right the joy i really felt great

joy that was my joy i experienced that

joy i produced that joy

that that joy arose when i became

collected

right and so there's a sense of i am

doing this

i created the circumstances for this

jhana

i am in this jhana

so there's still a sense of self that i

am in this jhana

he perceives the gods of streaming

radiance as

the gods of streaming radiance

having perceived the gods of streaming

radiance as

the gods of streaming radiance he

conceives the gods of streaming radiance

he conceives himself in the gods of

streaming radiance he conceives himself

apart from the gods of streaming

radiance

he conceives the gods of streaming

radiance to be mine

he delights in the gods of streaming

radiance

why is that

because he has not fully understood it i

say

the gods of streaming radiance are the

abhasara beings

impassable beings are

the beings who arise from there because

of

experiencing the second genre

their experience theirs of the second

jhana

so the gods of streaming radiance

he conceives himself as

the second jhana

he conceives himself in the second genre

he conceives himself apart from the

second channel so here is me

and here's the factors of the second

genre

or he conceives that these factors of

the second jana are mine

he perceives the gods of refuge and

glory as the gods of refuge and glory

having perceived the gods of refusing

glory as the gods of effulgent glory

he conceives the gods of refuge and

glory he conceives himself in the gods

of refuge in glory he conceives himself

apart from the gods of refuge in glory

he conceives the gods of refusing glory

to be mine

he delights in the gods of refuge and

glory

why is that because he has not fully

understood it i say

so the gods of refuge and glory those

are the subhachina beings

so the subhankarna beings are associated

with the third general

same thing

when a person gets into the first jhana

for the first

the third jhana for the first time they

see this as wow look at that that's a

great experience i am feeling the

tranquility of the third jhana i'm

feeling the comfort and ease of the body

in the third jhana i caused this third

jhana to happen i am in the third jhana

this third jhana is mine

here i am and here i am experiencing the

third jana

so this sense of self that's there in

the john the clinging

to the janus

he perceives the gods of great fruit as

the gods of great fruit

having perceived the gods of great fruit

as the gods of great fruit he conceives

the gods of great fruit he conceives

himself in the gods of great fruit he

conceives himself apart from the gods of

great fruit he conceives the gods of

great fruit to be mine

he delights in the gods of great fruit

why is that

because he has not fully understood it i

say

so the gods of great fruit those are

associated with the fourth jhana

the four jana beings

so one is in the fourth jhana and

experiences the mindfulness the purity

of mindfulness due to equanimity

experiences that pure balance of mind

and says i am experiencing this balance

of mind

i am in this balance of mind this

balance of mine is

mine

he perceives the overlord as the

overlord having perceived the overlord

as the overlord

he conceives the overlord he conceives

himself in the overlord he conceives

himself apart from the overlord he

conceives the overlord to be mine

he delights in the overlord

why is that because he has not fully

understood it i say

the overlord here is another word for

the

uh

realm of the pure

abodes so this is an anagami and anagami

might have let go of the crave has let

go of the sensual craving has let go of

the aversion but they still have

craving for existence they still have

craving for non-existence they still

have conceit they still have clinging to

the dharma

so they still have a sense of pride in

being in these genres a sense of pride

in having attained

this experience now

you know that pride doesn't mean that

they're arrogant necessarily but that

pride means that there is that sense of

clinging that identification

with that process

there is that clinging to the joy there

is clinging to

the experience of

the fruit of anagani

the experience of

the dhamma itself

the experience of nibana itself having

attained nibana as we'll see

he perceives the base of infinite space

as the base of infinite space

having perceived the base of infinite

space as the base of infinite space

he conceives himself as the base of

infinite space he conceives himself in

the base of infinite space

he conceives himself apart from the base

of infinite space

he conceives the base of infinite space

to be mine

he delights in the base of infinite

space why is that because he has not

fully understood it i say

so here you're radiating compassion in

infinite space for example and you

conceive yourself

as that infinite space you conceive

yourself as that compassion or you

conceive yourself

in that compassion or in that base of

infinite space or you conceive yourself

apart from the base of infinite space

seeing a self or an observer and the

base of infinite space and compassion

or you say this compassion is mine

and this experience of infinite

uh space is mine

he perceives the base of infinite

consciousness as the base of infinite

consciousness

having perceived the base of infinite

consciousness as the base of infinite

consciousness he conceives himself as

the base of infinite consciousness he

conceives himself in the base of

infinite consciousness he conceives

himself apart from the base of infinite

consciousness he conceives the base of

infinite consciousness to be mine he

delights in the base of infinite

consciousness

why is that because he has not fully

understood it i say

so now you experience that empathetic

joy

and you're experiencing the arising and

passing away of

consciousnesses

and now you say oh there it goes my

consciousness arising and passing away

there goes another consciousness of mine

passing

arising and passing away or that i am

experiencing

the arising and passing away of infinite

consciousnesses

or i am

these consciousnesses that arise and

pass away and so on

or that i am the joy

that is experienced in the base of

infinite consciousness

so the sense of me mine or myself that's

there in the jhanas that's there in the

formless attainments

one has to see them see that as

arising

because of that process of identifying

with these experiences

he perceives the base of infi of

nothingness as the base of inf of

nothingness

he perceives the base of nothingness as

the base of nothingness

having perceived the base of nothingness

as the base of nothingness he conceives

himself as the base of nothingness

he conceives himself in the base of

nothingness he conceives himself apart

from the base of nothingness he

conceives the base of nothingness to be

mine

he delights in the base of nothingness

why is that because he has not fully

understood it i say

so here a person let's say they're in

infinite consciousness and they hear

about nothingness they know

are told about nothingness

i have to achieve

the base of nothingness or i have to

achieve the base of neither perception

nor non-perception

instead of seeing that as an impersonal

process that arises because of the right

causes and conditions

that is to say that the joy

turns into equanimity and the gaps

between consciousnesses in infinite

consciousness

widen and there is an experience of

nothingness

once that is experienced then the mind

says oh i am experiencing

nothingness

now there's one way of experiencing

these things and saying i am in the

conventional sense that using the word i

am but not clinging to that sense of i

am and there is a sense of oh i the self

me mine myself

is experiencing

the base of nothingness

or i am the base of nothingness

or i am in the base of nothingness or

the base of nothingness is mine

now here's an interesting one

he perceives the base of neither

perception or non-perception as the base

of neither perception nor non-perception

having perceived the base of neither

perception nor non-perception

as the base of neither perception or

non-perception he conceives himself as

the base of neither perception or

non-perception

he conceives himself in the base of

neither perception or non-perception he

conceives he conceives himself apart

from the base of neither perception nor

non-perception

he conceives the base of neither

perception nor non-perception to be mine

he delights in the base of neither

perception nor non-perception

why is that

because he has not fully understood it i

say

can you perceive in neither perception

nor non-perception

there is some level of

consciousness there but you don't fully

perceive

so how could he perceive

the base of

neither perception or non-perception

only after coming out of it and

reflecting on what happened this is what

you guys should be doing every time you

come out of

neither perception or non-perception

spend a few moments spend up to a minute

or two just looking back reflecting what

happened

but in that process of reflecting on

what happened

don't allow whatever arises in the mind

whatever formations patterns pictures

squiggly lines

spirals patterns whatever it might be

shapes don't let that be

a basis for the self to arise don't that

don't let that be as oh i was

experiencing that

when i look back on it or i am those

things when i look back on it or those

things are in me

or i am in those things

and so on

so just see those as impersonal

formations that arose and created the

different squiggly lines or patterns or

shapes or disconnected images

he perceives the scene as the scene

having perceived the scene as the scene

he conceives himself as the scene

he conceives himself in the scene he

conceives himself apart from the scene

he conceives the scene to be mine

he perceives the herd as the herd

having perceived the herd as the herd he

conceives himself as the herd he

conceives himself in the herd he

conceives himself apart from the herd he

conceives the herd to be mine and he

delights in the herd

he perceives the sensed as the sensed

having perceived the sense as the sensed

he conceives himself as the sensed he

conceives himself in the sense

he conceives himself apart from the

sensed he conceives the sense to be mine

he delights in the sense

he perceives the cognized as the

cognized having perceived the cognized

as the cognized he conceives himself as

the cognized he conceives himself in the

cognized he conceives himself apart from

the cognized he conceives the cognized

to be mine

he delights in the cognized

he perceives unity as unity

having perceived unity as unity he

conceives himself as unity he conceives

himself in unity

he conceives himself

apart from unity he conceives unity

unity to be mine

he delights in unity

he perceives diversity as diversity

having perceived diversity as diversity

he conceives himself as diversity

he conceives himself in diversity

he conceives himself apart from

diversity he conceives diversity to be

mine

he delights in diversity

he perceives all as all

having perceived all as all

he conceives himself as all he conceives

himself in all

he conceives himself apart from all he

conceives all to be mine he delights in

all so what he's talking about here is

the seeing the herd the sense the

cognized

these have to do with the sixth sense

spaces the sixth sense spaces so seeing

hearing

smelling tasting touching and thinking

and then the unity is a collectedness of

mind diversity is a diversity of

perception of diversity so that is the

perception of the different sixth sense

bases and the experiences of those

success spaces

and then the all as all

the all is also understood as the world

and the buddha says the world

is the sixth sense basis it is this mind

and body because it is through mind and

body that you have a

perception of the world a conception of

the world

so you see things in a certain way

because of the way your eyes are able to

receive sensory data

you hear things in a certain way because

it's dependent upon how

the year picks up that sensory data

the bird sees it differently certain

birds will see it differently

certain animals will see it differently

the devas see in a different way

the brahma being seen in a different way

and so on and so forth

so when we talk about

the

sixth sense basis or the sensed as the

sensed he perceives

himself in that or he perceives himself

apart from it or he perceives them in

himself or them to be mine

that what that's saying is

the mind identifies

with the sixth sense basis it identifies

with the experience of the sixth sense

spaces when that happens

what happens you take it personally when

you take it personally what happens

there is craving

and then there's craving there's

clinging and when there's clinging there

is becoming

and when there's becoming there is birth

of action

and when there is birth of action

there is that whole mass of suffering

so

what do we do how do we resolve this

oh before we go on

is it an interesting one he perceives

nibana as nibana

having perceived nibana as nibana he

conceives himself as nibana he conceives

himself in nibana he conceives himself

apart from nibana he conceives nibana to

be mine

he delights in nabana why is that

because he has not fully understood it i

say how is that possible this is a

whirling

how can they perceive nibbana

yeah

they have some ideas of what nirvana is

and what nirvana isn't but also when you

six are

and you relax

that relief that moment can be taken as

mine

uh different kinds of wrong views right

there's 62 different types of wrong

views and in there it's also the idea of

what nirvana is and isn't

so that can include mundane ibana but

within the sutras it also talks about

the idea that

nibana is the cessation of

feeling the cessation of being the

cessation of this and that but these are

all concepts in the mind these are all

views

until they're actually experienced

right and then when they are experienced

what happens we'll see with regards to

one who is in higher training

so the disciple in higher training the

seika

that is one who has attained to the view

had an experience of stream entry and is

still now

training in the higher wisdom and in the

higher mind

towards full awakening

because a biku who is in higher training

whose mind has not yet reached the goal

and who is still aspiring to the supreme

security from bondage

directly knows earth as earth

so in the first case they were

perceiving earth as earth

but now they're directly knowing earth

as earth what does that mean

they understand the earth element to be

the earth element they understand the

water element to be the water element

they understand all form to be just that

or they are making an effort to

understand that form is impersonal

so

having directly known earth as earth he

should not conceive himself as earth he

should not conceive himself in earth he

should not conceive himself apart from

earth

he should not conceive earth to be mine

he should not delight in earth

why is that because he must fully

understand it i say

what does that mean when he must fully

understand it

he must have wisdom

he must eradicate

eliminate

ignorance

and then he says the same thing about he

directly knows water as water

fire is fire air is air

the beings as beings the gods as gods

pajapati is pajapati the first jhana is

first jhana the second jannah third

jhana four jana the foremost attainments

and so on

but

when he sees them and directly knows

them

he should not conceive himself as them

he should not conceive himself in them

he should not conceive himself apart

from them he should not conceive them to

be mine

so the disciple in higher training

the saka

when they're experiencing jhana they

should see the impersonal nature of

jhana

yes it feels good and there's nothing

wrong that it feels good it's a pleasant

mental feeling

right it's a higher sense it's a higher

pleasure beyond the central pleasure

and it feels good

nothing wrong with that

but as soon as you attach

the idea that i have to be here or i

have to go to that genre

or this genre now that i'm experiencing

is mine

or that this loving kindness that is

arising or this compassion that is being

radiated

or this mother that is being radiated or

this equanimity that's being radiated

this is stemming from me i am the one

who is radiating it or i am the one who

is experiencing it or that i am the one

who is in it

instead if you allow the mind to just

see it as it actually is

that it arises through an intention

there is an intention to be in the first

channel there is an intention to be in

the second jana but that intention is a

wholesome chanda right chanda wholesome

intention

has nothing to do with the sense of self

it arose because it saw that this is the

way to experience jhana and the mind

collects itself using the tools it has

so even though the noble eightfold path

right view

right intention right speech right

action

right livelihood right effort right

mindfulness right collectiveness

even though they are they are

conditioned they're also they're still

impersonal

it doesn't seem like it when you start

off in the beginning but now when you

have experienced nibana for yourself you

realize that all things

are impersonal even nibbana yeah there's

a sense of the experiencer and the

experience

the of the subject and the object

so i am the one who's experiencing this

so the self is dependent upon or the

sense of self is dependent upon the

experience or even vice versa

so

the disciples in higher training have to

see this they have to understand that

when they are going into jhana when the

mind enters jhana

it's all just an experience

so one of the ways to do that is to just

spend a couple of minutes

to understand or observe

the intention of radiating love and

kindness for example

see how the intention arises

is it arising from a sense of i am

radiating loving-kindness

or is it arising from a sense of here or

here arises loving-kindness there is an

intention an inclination

to words radiating loving-kindness

right so making everything impersonal

seeing everything as impersonal now even

in your daily living

when you are

going to go off retreat you're going to

see your family members you're going to

meet your relatives you're going to meet

your friends

you still have the same projections that

you have on them

that this is my friend and this is my

enemy

this is my mother and this is my father

this is my sister this is my brother and

because they are so and so they'll

always be having these kind of character

traits and so you're not actually ever

even listening to them you're not

actually ever seeing them as they are

you're only seeing the image that you

have built of them in your mind

and you you're only experiencing

yourself

dependent upon the image you've built of

yourself in the mind

but if you eradicate that image of

yourself

then there's no conceit there and when

there's no conceit there's no

restlessness there's no craving there's

no aversion

there's no

identification at all no suffering at

all

because as soon as you have an image of

yourself

that i am so and so that i am belonging

to

this

nationality or i belong to this

particular party or

i am a meditator

or i am a twin

practitioner you know i belong to the

twin community and all of that stuff

that can give rise to pride that can

give rise to conceit

and that can give rise to when somebody

says something about whim

do you get upset by it

if somebody says something terrible

about the practice do you get upset by

it do you become a dhamma defender

[Laughter]

yeah or do you just see that this person

is saying whatever they're saying but

doesn't have an effect

because

that's their opinion or that's what they

they are saying

right the twin practice is the twin

practice but it's not your twin practice

it doesn't belong to anybody it's just a

practice

so if you

have that identity of i am a twin

practitioner or i am a person who is in

jhana

and then you have to you tell somebody

else this that you know i'm a twin

practitioner or whatever and somebody

says oh twin i know what twim is that's

that's not the real dhamma you know

how are you going to respond to that how

are you going to react to that

you're so wrong

right are you going to just have

loving-kindness and continue the

practice

and you just say okay well that's that's

how you think that's fine

and so here it says

he directly knows nibana as nibana

having directly known nibana as nibana

he should not conceive himself as nibana

he should not conceive himself in nibana

he should not conceive himself apart

from nibana he should not conceive

nibana to be mine

he should not delight in nibbana

why is that because he must fully

understand it i say

so he directly knows nibana as nibana in

the first case there was a conceiving of

what nirvana's there was a perception of

this is what nibana could be

but now the disciple in higher training

has already attained the stream

right and therefore they have already

experienced nibana at some point but

having experienced nibana

they see

that they were in nabana or that they

had come out of nibana or that nibana

experience was amazing to me

and the joy and relief i felt thereafter

was awesome and so on and so forth so

there that clinging to

the idea of nibana after having

experienced it is also something

one who is in the higher training has to

let go off

it is a tough one because once you have

that experience what happens

you're looking out for it again

because a beku who is an arahat with

taints destroyed

who has lived the holy life done what

had to be done

lay down the burden reached the goal

destroyed the fetters of being this is

very important destroy the fetters of

being

that is to say destroyed the inclination

to become something the idea of a self

and is completely liberated through

final knowledge he too directly knows

earth as earth

having directly known earth as earth

he does not conceive himself as earth he

does not conceive himself in earth

he does not conceive himself

apart from earth he does not conceive

earth to be mine

he does not delight in earth why is that

because he has fully understood it i say

in other words

he has eradicated ignorance

so now he sees things as they actually

are

the mind of the arahat does not

of course they will know the names of

people they will know the personalities

of people they will understand this is

the type of person

this person is when they're in this mood

and in that mood and so on

but when they actually speak to that

person when they actually see that

person they don't have that whole

cascading idea and concepts

of this person as being that person

they just see that person

fresh

in that moment without any expectations

without any concepts of oh they're going

to say that

or

i knew they were going to do that or i'm

expecting them to be in a terrible mood

because of so and so

right they just allow things as they are

they see things as they are meaning they

also see beings

as they are

there's no sense of

this person is me mine or myself there's

no sense of it's affecting this person

is affecting me mine or myself

it's just okay this person is angry

this person seems to be angry at me

but there's no reaction to that because

there's no sense of

oh they're affecting a sense of me it's

just

that's their anger

they say something negative to you

you know the mind of an ara sees it as

okay they're upset i'm going to send

them compassion

they obviously are suffering through

something that's why they're upset

so i'll send them compassion

but there's no sense of i

am offended because they said that to me

okay

so

he too

directly

knows nibana as nibano

but

he does not conceive himself as nibana

he does not conceive himself in nibbana

he does not conceive himself apart from

nibana he does not conceive nibbana to

be mine this is the arahat

so likewise with janna's as well there's

a suta in which sorry sariputta is

walking around and ananda sees him and

he says your faculties are so clear

your face is

shining

why is that you know and and sarikuta

says as well

i was in the first jana all day long and

in the second time i was in the second

jhana all day long and so on

but i did not

think that i am in this jhana or i am

entering this jana or i am leaving this

channel and ananda says that is because

you have the destruction of conceit so

the arahat when they're experiencing

jhana there is just jhana going on

there's just the experience of jhana

when they're experiencing nibana

obviously

when when the banner happens it's the

unconditioned so you don't know it until

it the mind emerges from it however in

that experience of of coming out of

nibana there's no sense of i have

come out of nibana there's a sense of

self that has come out of nibbana or

cessation for that matter remember

yesterday we were talking about there is

no sense of i will emerge from cessation

or i am attaining to the cessation of

perception feeling unconsciousness they

just see it as an impersonal process

so they don't have ideas about nibana

one way or another they just experience

nibana and that also means that the

their mind which is free of craving is

experiencing the mundane in that sense

so they're not even thinking of

themselves

as being empty of this and that they

just know oh here is mind

empty of lust

empty of hatred empty of delusion here

is mind

free of the taints but it is not that i

am free from the taints or those taints

are free from me or that my mind is free

from the pains that it's just that this

is a mind without any taints a mind

without any craving

and why is that because he is free from

lust through destruction of lust

he is free from hatred through

destruction of hatred he is free from

delusion

through the destruction of delusion so

he has destroyed the taints and has

destroyed the roots the acoustic

the unwholesome roots of greed hatred

and delusion

and because of that there are no longer

fetid formations that cause the mind to

conceive

or

to identify

with anything that's arising or passing

away

and so when there is no identification

there is no craving there is no clinging

there is no more becoming and there is

no more birth and hence no more

suffering

now i have to clarify and ahad will

still feel physical pain

right sometimes people have an idea when

you say there's no suffering does that

mean

if you poke an arahat

will they not feel it you know they'll

feel it

they'll they'll

experience pain bodily pain

but that second dart as we call it won't

be there

the first start is the pain that you

feel even if uh somehow they they put

their hand on a hot plate they will have

a reflex of

bringing their hand off of that hot

plate but there won't be any like oh

like

anger at that hot plate or anger at

themselves for doing that it's just oh

that was an unpleasant feeling that was

an unpleasant experience

right so there's only that knowledge and

wisdom of here is an unpleasant

impersonal experience

well here is an impersonal pleasant

experience

but

it's not affecting me mine or myself and

therefore the second dart of mental

suffering or

mental craving or mental identification

with that pleasure or pain

is not there

oh they'll say ouch yeah why not

but they won't say i'm an idiot

i mean so this is a lesson for 6r yeah

when there's that first dark is to watch

the

reaction and 6r yes that is

you know habitual tendency in action

right yes

so

stub your toe and

get stunned by a wall

yeah

there's an interesting one there's an

interesting neuroscience experiment on

experienced meditators probably not our

huts but

it actually showed that the spike when

this they were giving someone people a

painful

heat sensation with water in a tube so

it wouldn't actually burn them but it

showed a greater reaction when the pain

stimulus came for the experienced

meditators but there was no

expectation spike and there was no

after the pain left there was

immediately a return below baseline

right

whereas when they told the other

non-meditators that the pain was coming

there was a big spike in expectation and

then after the

painful stimulus there was still this

emotional response

right so that emotional response is the

second dart

accomplished and fully enlightened

directly knows earth as earth

having directly known earth as earth he

does not conceive

earth he does not conceive himself as

earth he does not conceive himself in

earth he does not conceive himself apart

from earth he does not conceive earth to

be mine

he does not delight in earth why is that

because the tagatha has fully understand

it to the end i say

so that's an interesting statement but

before we continue let's just

break down what does the tagat mean

exactly

that's gone

the the thing is

means that

or

whatever that experience is the nibana

experience

one thus gone

which is thus gone forth or

one returning from

because the

the diacritic of the a

that's above the a

uh that can mean that

who has

gone ayagata or gatta

so it could mean one who has gone forth

or one who has returned from

it's an interesting

word

did somebody raise their hand

no okay

and so it says because the tata has

fully understood it to the end i say

okay

so

let's just continue and i'll break down

what that means

biku is a

accomplished and fully enlightened

directly knows earth as earth having

directly known earth as earth he does

not conceive himself as earth he does

not conceive himself in earth he does

not conceive himself apart from earth he

does not conceive earth to be mine

he does not conceive nibana as nibban he

does not conceive nibana

or having directly known iban as nitmana

he does not conceive himself as nibana

he did not conceive himself in nibana he

does not conceive himself apart from

nibana he does not conceive nibana to be

mine he does not delight in nibbana

why is that

because he has understood that

delight

is the root of suffering

and that with being as conditioned

there is birth

and that for whatever has come to be

there is aging and death

what is he seen right there

dependent origination

delight another word for craving is the

root of suffering

from

from that

and that with being as conditioned there

is birth

and that for whatever it has come to be

there is aging and death this is

the last few

links of dependent origination so it's a

summarized understanding of dependent

origination

therefore because through the complete

destruction fading away cessation giving

up and relinquishing of all craving

craving for sensual experiences craving

for existence craving for non-existence

the tata has awakened to supreme

full enlightened enlightenment i say

so when they say supreme full

enlightened and that he has fully

understood it to the end

that's different from when we talk about

the arah here the arahat it says the

arahat knows and understands because

they've destroyed great hatred and

delusion but in the case of the buddha

he has understood it through the end

and he has attained the supreme

or he's awakened to supreme full

enlightenment

so what's the difference between the

target and the arahat

that's exactly what i'm coming to which

is

think about it in that sense you have to

come to a great amount of wisdom

to figure this out all for yourself

right the four noble truths dependent

origination the path leading to nirvana

the experience of nirvana all of that

and actually i'll go through just a

small part of the suta

which is majiminikaya 12

to understand that the buddha possesses

certain faculties

there are the ten powers of a tattaggat

sariputta the tagath has these ten

powers possessing which he claims

the herd leader's place

roars his lion's roar in the assemblies

and sets rolling the wheel of brahma the

wheel of dharma

what are the ten

here he understands as it actually is

the possible as possible and the

impossible as impossible

and that is at the target's power that

the

has

by virtue of which he claims the herd

leader's place roars his lion's roar in

the assemblies and sets rolling forth

the wheel of dhamma

he understands as it actually is results

of actions undertaken past future and

present by way of possibilities and

causes

so if the buddha wanted he could go and

look into the future of a person

where they might be where might they end

up depending upon the formations that

they that were present

he could see into the past because he

was seeing into past lives and so on

and so he could see the karmic

repercussions of certain choices he

understood karma completely

again

he understands as it actually is the

ways leading to all destinations so he

understood that this choice will lead to

this effect and therefore can lead to

rebirth in this particular realm and so

on

he was the first to discover

how karma works in this way

imagine imagine having to go through

that kind of process of understanding

here is the cause and here is the effect

and this is the cause and this is the

effect and so on

the tadagat understands as it actually

is the world with its many and different

elements

so he understands the different

foundations of the world in terms of the

elements the four great elements

the different things and the different

components that make up the world and

the different sense faculties that are

made up and the different

ways that the sense faculties are

experienced because we know that the

world is rarely experienced through the

sixth sense basis

he understands as it actually is how

beings have different inclinations

he could understand here is a being with

an exalted mind here is a being with a

mind with craving here is a being who

has attained the stream here is a being

who has attained so and so and so

he understands as it actually is the

disposition of the faculties of other

beings and other persons

so he could look into other beings the

devas the brahmas and understand their

minds he could understand their

inclinations and their choices

understands as it actually is the

defilement the cleansing and the

emergence in regard to the jhanas

liberations states of collectedness and

attainments

so he saw for himself how this jhana

arises how this particular temporary

liberation arises the signless state

arises this particular emptiness state

arises

how these different attainments arise

and then he saw

the defilements for each of them in

terms of what defilements are remaining

for the stream enter what defilements

are remaining for the sakadagami what

defilements are remaining for the

anagami and so on well not so on but

until the anagami

that the target recollects his manifold

past lives that is one birth two birds

and so on thus with their aspects and

particulars he recollects his many lives

with the divine eye which is purified

and surpasses the human he sees beings

passing away and reappearing inferior

and superior fair and ugly fortunate and

unfortunate and he understands how

beings pass on according to their

actions

by realizing for himself

with direct knowledge he here and now

enters upon and abides in deliverance of

mind and deliverance by wisdom that are

taintless with the destruction of the

taints

so these last three are the threefold

knowledge he possesses the threefold

knowledge and then later on arahat's

understand how this happens and they

also possess threefold knowledge before

buddha you can possess the first two

knowledges

anyone doesn't matter if you're stream

entry not instrumental you can go back

and look at your past lives you can look

into the different realms and see the

arising and passing away of beings but

that third full knowledge is exclusive

only to arats the destruction of the

tense and so he is awakened to supreme

full enlightenment because his faculties

have been developed over many many many

many many many maha kappas

right going through developing and

cultivating the perfections of

you know loving-kindness and this and

that and the other

and then

attaining to that supreme enlightenment

because of all of his previous actions

and so just

just fathoming

the idea

of spending

that time looking at how does birth

arise

how does becoming arise

and then how does clinging arise

and then how does craving arise

right he asked the question

waited for the answer using his

intuition and it came forth this is how

it arises

i mean

now you know about dependent origination

and you understand it

but imagine being a mind that has never

been introduced to this at all

and then asking them how does birth

arise

so that the tagatha the buddha is the

first

of the arahats

the first of the supremely awakened who

has seen it through to the end

meaning has understood every aspect of

this path

cultivated every aspect of this path and

then having rediscovered it

being invited to actually go ahead and

teach the dhamma

and then through that having other

people attain the same that he's

attained by following that same path

this is the difference between the

buddha and the arahant

that is what the blessed one said but

those beku's did not delight in the

blessed one's words

now there's two ways to understand this

remember i told you in the beginning of

the suta that these were bhikkhus who

had the idea of universal consciousness

so the idea is they didn't accept what

the buddha said

but i tend to think about it in the

second perspective which is

they realized

that delighting in anything

can lead to clinging so they did not

delight

in those words

yeah

we know that they're new

so they probably became irats by

listening to

that would be awesome that would be

amazing

right there

so are you guys delighting in this

[Laughter]

let's share something

may suffering ones be suffering free may

the fear struck fearless speed

may the grieving shed all grief and may

all beings find relief

may all beings share this merit of that

we have thus acquired for the

acquisition of all kinds of happiness

and beings inhabiting space and earth

favors and nagas of mighty power share

this merit of ours

may they long protect the buddha's

dispensation

or son

[Music]